,'CV 


he  Bible  Study  Union  Lessons 

THE  COMPLETELY  GRADED  SERIES 


The  Life  of  Jesus 


- 


May  2 7 


1918 


INTERMEDIATE  GRADE 

FIRST  QUARTER 


CHARLES  SCRIBNER’S  SONS 

597-599  FIFTH  AVENUE  NEW  YORK 


MANUAL  WORK 
MATERIAL 


Y a special  arrangement  with  the 
New  York  Sunday  School  Com- 
mission, Inc.,  4 1 6 Lafayette  Street, 
New  York,  all  orders  for  manual  work 
material  will  be  filled  by  them.  This  in- 
cludes note  book  covers,  punched  paper, 
pictures  (singly  and  in  sets),  maps,  decora- 
tive borders,  cutting  and  tearing  paper, 
crayons,  etc.,  as  mentioned  in  the  lessons. 
Send  all  orders  for  this  material  directly  to 
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use  with  the  Bible  Study  Union  (Blakeslee) 
Lessons. 


Charles  Scribner’s  Sons 


RELIGIOUS  LITERATURE  DEPARTMENT 


. 


' 


DIRECTIONS. — The  outline  type  is  to  be  filled  in  with  ink  to  make  solid  letters,  figures  and  boundary  lines.  Land  areas  are  to  be  colored  with  era  von 
according  to  the  different  shadings  on  the  map.  The  special  crayons  prepared  for  this  series  of  maps  are  preferable  to  water-colors,  which  blur  the  letterine  unless 
waterproof  inks  are  used.  6 

FIRST. — With  red  ink  fill  in  the  following: — The  double  lines  marking  the  political  boundaries.  The  words  “ Governed  by  Pontius  Pilate,"  " Governed  l 

ItMS.  ’ ‘Governed  bll  Herod  Philir “ TnAenendenl  (rreplc  CHivo  ” TKa  email  f'ir/’loe  anflinii*  namre  II  IiiaIi  (norlr  fViQ  citco  r\t  ♦ Vio  tn'diiA  : 1 I 


Antipas""  Governed  by  Herod  Philip “ Independent  Greek  Cities .”  The  small  circles  without  names  which  mark  the  sites  of  the  twelve  known  independent  Greek 
cities  of  the  Decapolis  (these  will  be  found  scattered  over  the  center  and  right-hand  part  of  the  map  from  Syria  down). 


SECOND.*— With  black  ink  fill  in  all  of  the  balance  of  the  lettering  ~and  figures  in  the  map  and  border,  the  circles  marking  the  towns  to  which  names  arp 
attached  and  the  first  two  lines  of  the  title  of  the  map. 

, \ .THIRD. — Outline  the  coasts  of  the  two  seas  and  six  lakes  (four  of  them  in  the  northeast  part  of  the  map  being  marshy  as  indicated  by  inlets  passim?  the  shore 

line)  b^r  marking  a narrow  border  of  blue  about  3^-inch  on  the  water  side  of  the  shore  line.  6 

“ ’ * green. 


king  a narrow  border  of  blue  about  ^-inch  on  the  water  side  of  the  shore  line. 
FOURTH. — The  cultivable  lands  are  showrn  by  heavy  shading.  Color  with  chrome  { 
FIFTH. — Sandy  deserts  are  shown  by  light  shading.  Color  with  gold  ochre. 

SIXTH. — The  land  areas  not  shaded  are  grassy  hill  color  with  brown  (burnt  umber). 


PALESTINE 

THE  TIME  OF  CHRIST 

HISTORICAL  MAP  NO.  25 
BY  RICHARD  MORSE  HODGE 

COPYRIGHT  1908 
BY  WILLIAM  BEVERLEY  HAR1SOH 
HEW  YORK 

I 1 GRASS  & FRUIT 

AGRICULTURE 
I— I desert 


THE  BIBLE  STUDY  UNION  LESSONS 

THE  COMPLETELY  GRADED  SERIES 


t; 


The  Life  of  Jesus 


T Br 

WILLIAM  BYRON  FORBUSH 

Author  of  “The  Boy  Problem,”  “The  Boys'  Life  of  Christ,” 
and  “The  Coming  Generation” 

\ 

f 

i 


Charles  F.  Kent,  Ph.D. 
George  A.  Coe,  Ph.D.,  LL.D. 


Consulting  Editors 


uif ' 

tv 

S4 


CHARLES  SCRIBNER’S  SONS 
New  York 


r 


TABLE  OF  CONTENTS 


Chapter  1.  A Boy  of  the  HiUs Pag6l 

Chapter  2.  Jesus7  World  ........  g 

Chapter  3.  Jesus’  Schooling  . . . . .15 

Chapter  4.  A Country  Boy’s  First  Visit  to  the  City  ...  23 

Chapter  5.  The  Village  Carpenter  . . . . . .34 

Chapter  6.  The  Man  who  Had  a New  Message  ....  40 

Chapter  7.  Jesus’  Choice  of  a Calling  .....  48 

Chapter  8.  How  Jesus  Went  about  His  Work  ....  57 

Chapter  9.  His  Early  Comrades  ......  65 

Chapter  10.  How  Jesus  Lived  in  His  New  Home  ....  72 

Chapter  11.  The  Men  who  Told  us  about  Jesus  ....  81 

Chapter  12.  The  Pharisees  Studying  Jesus  ....  88 


The  Bible  Study  Union  Lessons  (Completely  Graded  Series)  Inter- 
mediate Grade: — Published  quarterly  by  Charles  Scribner’s  Sons,  597-599 
Fifth  Avenue,  New  York;  price,  12  cents  each,  48  cents  a year. 


Copyright,  1912,  by  Charles  Scribner’s  Sons,  New  York. 


£32.90/ 

F7Y7  TO  THE  PUPIL. 

]/  4.  / Does  Jesus  Seem  Real? 

Have  you  found  it  hard  to  make  the  life  of  Jesus  seem  real?  Do  you 
sometimes  feel  as  if  He  had  not  lived  upon  this  earth  at  all?  Do  you 
conceive  of  the  Holy  Land  as  being  as  definite  a place  as  the  State  in  which 
you  live?  Do  you  really  know  anything  about  the  circumstances  under 
which  He  was  born  and  brought  up,  as  you  do  of  those  of  our  national 
heroes,  Washington  and  Lincoln?  It  is  to  be  our  endeavor  this  year  to 
get  a knowledge  of  Jesus  which  shall  make  His  life  and  character  seem  as 
vivid  as  we  possibly  can. 

The  Contents  of  this  Course. 

The  first  glimpse  which  the  Bible  gives  us  of  Jesus  in  the  conscious 
life  of  boyhood  is  at  an  age  very  near  your  own,  in  His  thirteenth  year, 
an  age  which,  in  a country  where  boys  mature  more  rapidly  than  in  our 
own,  would  make  Him  about  the  equal  in  intelligence  and  experience  of 
a boy  or  girl  of  fifteen  in  America.  We  shall,  therefore,  begin  at  that 
period  and  continue,  emphasizing  constantly  what  Jesus  did  rather  than 
His  teachings,  and  filling  whatever  gaps  we  can  where  the  Scripture 
material  is  meagre  by  what  the  scholarship  of  our  time  has  learned  as  to 
the  history,  thought  and  customs  of  His  time. 

The  Method  of  Study. 

The  method  of  study  is  this.  You  are  expected,  during  the  previous 
week  at  home,  to  endeavor  to  read  together  the  Bible  passages  and  the 
lesson  story  which  explains  them,  and  to  try  to  put  the  knowledge  which 
you  thus  gain  in  form  so  that  you  can  tell  it  by  answering  the  lesson  ques- 
tions that  follow.  Your  teacher  will  also  give  you  one  definite  personal 
task,  not  given  to  any  one  else,  which  may  be  in  the  way  of  furnishing 
some  simple  map  work  or  a report  upon  a fact  or  topic  for  discussion. 

The  handbook  is  furnished,  as  you  see,  with  an  unusually  rich  variety 
of  maps,  charts  and  illustrations.  The  uses  of  these  will  be  explained 
by  the  teacher.  Each  one  taken  alone  helps  to  give  vividness  to  your 
knowledge  of  the  Master.  All  together  they  help  build  up  a complete 
idea  of  His  life  such  as  you  have  hitherto  been  unable  to  receive. 

The  work  suggested  for  you  to  do  is  not  difficult,  does  not  demand 
much  time  and  is  very  interesting.  For  the  success  of  your  teacher’s 
efforts  and  of  the  work  of  your  class,  it  is  hoped  that  you  may  be  depended 
upon  to  do  your  share. 

Jesus  and  our  Life  Problems. 

The  special  aspect  of  Jesus  which  is  presented  in  these  lessons  is  as  the 
Master  of  Life,  appealing  to  the  sympathy  and  loyalty  of  young  people, 
and  ready  to  help  you  solve  the  problems  of  your  youth.  The  lessons 
for  three  months,  printed  in  the  handbook  for  the  last  quarter,  deal  especially 
with  the  problems  which  young  people  of  high  school  age  must  face,  and 
interpret  them  in  the  spirit  of  Jesus.  These  problem-lessons  will  be 
taken  in  full  in  schools  that  hold  sessions  during  the  summer,  but  it  is 
hoped  that  you  will  find  opportunity  to  think  over  and  discuss  some  of 
them,  in  some  of  the  winter  sessions  of  the  class  even  if  you  adjourn  in  the 
summer. 


822055 


I. 

H. 

III. 

IV. 
V. 

VI. 

VII. 

VIII. 

IX. 

X. 

XI. 

XII. 

LIST  OF  LESSONS. 

(Subject  to  revision.) 

A Boy  of  the  Hills. 

Jesus’  World. 

Jesus’  Schooling. 

A Country  Boy’s  First  Visit  to  the  City. 

The  Village  Carpenter. 

The  Man  who  Had  a New  Message. 

Jesus’  Choice  of  a Calling. 

How  Jesus  Went  about  His  Work. 

His  Early  Comrades. 

How  Jesus  Lived  in  His  New  Home. 

The  Men  who  Told  us  about  Jesus. 

The  Pharisees  Study  Jesus. 

XIII. 

XIV. 

What  Jesus’  Teaching  was  Like. 

Jesus’  Message  to  His  Neighbors. 

XV.  Jesus’  Proclamation  op  the  Kingdom. 


XVI. 

XVII. 

XVIII. 

XIX. 

XX. 

XXI. 

XXII. 

XXIII. 

XXIV. 

A Night  and  Day  of  Peril. 

Back  to  His  Old  Home. 

The  Adventures  of  His  Twelve  Messengers. 

Those  who  Were  with  and  against  Jesus. 

The  Martyrdom  of  a Hero. 

Jesus  Sharing  with  the  Multitude. 

The  Break  with  the  Pharisees. 

Jesus  among  a Foreign  People. 

The  Source  of  Jesus’  Courage. 

XXV. 

XXVI. 

XXVII. 

XXVIII. 

XXIX. 

XXX. 

XXXI. 

XXXII. 

XXXIII. 

XXXIV. 

XXXV. 

XXXVI. 

Jesus  Taking  the  Harder  Road. 

A Preliminary  Visit  to  Jerusalem. 

In  Perea  and  Samaria. 

Going  up  to  Jerusalem. 

Jesus’  Arrival  at  Jerusalem. 

Jesus’  Attack  upon  the  Corrupt  Priests. 

The  Conspiracy  against  Jesus. 

Jesus'  Attitude  in  the  Face  of  Death. 

Betrayed,  Denied,  Condemned. 

The  Death  of  Jesus. 

The  Christ  who  Abides. 

The  Radiance  of  the  Master. 

XXXVII. 

XXXVIII. 

XXXIX. 

XL. 

XLI. 

XLII. 

XLIII. 

XLIV. 

XLV. 

XLVI. 

XLVII. 

YOUNG  PEOPLE’S  PROBLEMS 

As  Interpreted  by  Jesus. 

What  is  the  Christian  Religion? 

What  does  it  Mean  to  be  a Disciple  of  Jesus? 
What  does  it  Mean  to  be  a Church  Member? 

The  Special  Place  of  Young  People  in  the  Church. 
One’s  Calling. 

The  Fields  of  Christian  Service. 

The  Christian  Ideal  of  a Home. 

The  Problem  of  Getting  Ready  for  Life. 

Following  Jesus  in  our  Work,  School  and  Play. 
The  Inner  IjIFE 

The  Problem  of  Sorrows  and  Disappointments. 

XLVIII.  A Lite  of  Service. 


CHAPTER  I. 

A BOY  OF  THE  HILLS. 

The  hoy  Himself:  Luke  2:  40. 

His  home:  John  1 : 45,  46. 

The  character  of  Mary:  Luke  1 : 28-30,  48,  52,  53;  2: 19. 

The  character  of  Joseph:  Luke  11 : 5-9. 

His  brothers  and  sisters:  Matt.  13:  54-56. 

The  Place  Where  He  Lived. 

If  you  were  to  take  a three  weeks’  journey  across  the  Atlantic, 
past  Gibraltar  and  through  the  Mediterranean  to  its  eastern  or 
furthest  shore,  you  would  touch  what  we  call  “the  Holy  Land,” 
Palestine,  the  land  of  the  Bible.  You  could  land  on  the  shore 
of  its  northern  or  narrow  part  at  the  port  of  Haifa,  the  Acre  of 
the  Crusaders.  Should  you  continue  your  journey  on  horse- 
back across  a great  and  fertile  valley  you  would  find  hidden 
away  on  the  slope  of  the  long  range  of  foothills  to  the  north,  a 
town  of  about  seven  thousand  persons.  That  was  the  town  of 
Nazareth,  where  Jesus  lived.  The  Bible  tells  us  so  little  about 
this  village  that  we  must  depend  upon  scholars  of  our  own  time 
who  have  visited  it  and 
who  are  able  to  tell  us 
how  it  looked  in  the  time 
of  Jesus. 

“ In  the  distance  it  is  seen 
‘clinging  like  a whitewashed 
wasp’s  nest  to  the  hillside.  ’ 

It  is  reached  from  the  plain 
below  by  a crooked  path,  so 
steep  and  narrow  that 
every  traveler  has  a bad 
word  for  it.  The  village 
lies  in  and  reaches  a little 
upwards  from  a hollow. 

Clustering  hills  rise  to  1,600 
feet  behind.  There  is  but  little  pasturage  upon  them.  In  the 
spring  season  wild  flowers  grow — mignonette,  larkspur,  anem- 
ones and  roses — and  in  the  cultivated  gardens  of  the  village  are 
clumps  of  olive-trees  and  palms.  But  at  other  times  there  is 

1 


From  s photograph. 

Nazareth. 


View  from  the  so-called  carpenter’s  shop  of 
Joseph.  This  view  of  the  beautiful  hills  south 
of  the  city  was  doubtless  very  familiar  to  Jesus. 


2 


Life  of  Jesus 


only  barren  rock.” — J.  Brough, — The  Early  Life  of  our  Lord . 

We  shall  learn  more  later  about  the  land  in  which  Nazareth 
was  situated.  It  is  enough  now  to  say  that  the  whole  country 
which  was  Jesus’  world,  was  no  larger  than  Vermont.  This 
little  secluded  town  had  about  the  same  relation  to  the  great 
capital,  Jerusalem,  at  the  south,  as  a little  Scottish  town  has  to 
London,  or  a Vermont  village  to  the  city  of  Boston.  The  coun- 
try just  below  Nazareth,  however,  was  not  barren,  as  much  of 
Scotland  is,  but  it  was  so  beautiful  and  fertile  that  there  was  a 
common  saying  then,  that  “it  was  easier  to  rear  a forest  of  olive 
trees  in  this  region,  than  one  child  in  Judea.”  The  workingmen 
of  Nazareth  itself  were  mostly  vine-dressers,  for  the  hillside  soil 
was  less  fertile,  being  stony.  Farmers  in  those  days  objected  to 
the  loneliness  of  the  country  and  lived  in  the  villages,  walking  , 
out  to  their  fields.  There  were  a few  shepherds,  however,  stay- 
ing on  the  upland  pastures.  There  were  also  smaller  hamlets 
around,  from  which  probably  the  inhabitants  came  in  to  Naza- 
reth on  market  days.  Fish  and  fishermen,  being  twenty  miles 
away,  were  seldom  seen. 

The  main  highway  from  Damascus  to  Egypt  could  be  dimly 
seen  from  the  hilltop  above  Nazareth,  but  the  path  which  led 
through  the  village  from  the  north  was  simply  the  outlet  from 
the  plateau  villages  toward  the  south.  Except  for  a few  traders, 
cattle  merchants  and  foreignized  Jews,  there  were  few  strangers’ 
faces  seen  in  Nazareth. 

The  House  Where  Jesus  Lived. 

In  order  to  see  the  kind  of  home  Jesus  had  as  a boy,  let  us 

turn  to  the  author  whom 
we  have  just  quoted. 

“The  houses  in  Eastern 
villages  are,  and  were,  of 
the  simplest  construction. 

That  in  which  Joseph  and 
Mary  lived  would  be  very 
small;  it  was  only  the  well- 
to-do  who  had  large  ones,  or 
had  them  built  of  brick  or 
stone.  The  dwellings  of 
the  poor  were  mere  square 
huts  of  clay,  dried  hard  in 
the  sun  and  whitewashed.  r 


Outside  Stairs  to  the  Roof. 


Intermediate — Chapter  One 


3 


“ Stairs  on  the  outside  led  up  to  the  roof,  which  was  flat,  and 
was  used  almost  as  much  as  the  ground  floor.  Here  lay  drying 
in  the  sun  vegetables  and  fruit  for  winter  consumption.  It 
was  a promenade  also,  where  the  inhabitants  enjoyed  a fresher 
air  than  in  the  stuffy  streets,  or  watched  the  flocks  and  herds 
pasturing  in  the  plain;  and  in  summer  it  was  often  a sleeping 
place. 

“There  was  only  one  room  below — this  was  the  whole  house 
of  the  poor — one  room  for  kitchen,  living-room,  bedroom,  tool- 
house,  everything. 

“It  had  no  windows;  what  light  there  was,  came  through  the 
open  doorway,  and  in  some  houses  from  a hole  in  the  centre  of 
the  roof,  which  served  as  chimney. 

The  Furniture. 

“There  was  very  little  furniture. 

“The  bedding  of  the  family  consisted  of  a few  carpets,  rolled 
up  and  put  in  a corner  during  the  day,  or,  in  the  summer,  packed 
away  in  a big  box,  to  keep  them  from  insects.  Some  houses 
had  a wooden  couch,  but  this  was  a luxury. 

“There  were  no  chairs;  a few  mats  and  cushions  served  the 
purpose. 

“ The  father’s  bench  and  tools  were  here  also,  when  he  was  not 
using  them  outside;  and  it  was  troublesome  in  winter  to  keep 
the  iron  from  rusting,  for  there  was  not  much  protection  against 
damp  air  in  an  open  clay  hut  whose  floor  was  the  bare  ground. 

“Some  earthenware  jars  and  pots  held  all  that  was  wanted 
for  cooking. 

The  Heating  and  Lighting. 

“In  cold  weather  a charcoal  fire  was  kindled  in  a pan  of 
earthenware,  narrow  at  the  bottom  and  spreading  to  eighteen 
inches  in  diameter  at  the  top;  but  better  houses  had  a brazier 
or  stand  of  brass  or  copper,  two  feet  high,  with  a chafing-dish 
in  the  upper  surface  to  hold  the  fire. 

“There  was  not  much  need  for  artificial  light;  it  was  bedtime 
when  it  was  dark.  Still,  each  house  had  a lamp  and  a stand  to 
set  it  on.  The  lamp  was  of  earthenware,  in  the  shape  of  a rather 
deep  saucer,  with  a lip,  like  that  of  a cream-jug,  to  hold  the  wick. 
It  stood  sometimes  on  a high  ledge  in  the  wall,  but  usually  on 
the  floor,  and  therefore,  its  stand  had  to  be  a high  one,  so  that  it 
might,  as  Jesus  said,  ‘give  light  to  all  that  are  in  the  house.’ 


4 Life  of  Jesus 

An  earthen  jar  held  the  oil  with  which  to  replenish  it  when  the 
light  grew  dim. 

“ The  measure  (or  ‘bushel’  as  our  A.  V.  has  it)  stood  ready 
to  hand.  It  was  useful  in  all  sorts  of  ways.  Things  were  put 
into  it,  as  into  a drawer  or  bag;  it  was  turned  upside  down  and 
the  lamp  set  upon  it;  now  it  made  a convenient  little  table, 
and  now  it  was  a plate. 

“There  was  also  a besom  with  which  the  housewife  might 
sweep  the  floor,  as,  did  the  woman  in  the  parable  who  had  lost 
a piece  of  silver. 

“Lastly,  in  the  doorway,  hung  the  Mesusah,  a little  oblong 
box  containing  a roll  of  parchment  on  which  were  written  in 
twenty-two  lines  two  passages  of  the  Law. 

The  Family  at  Meals. 

“We  may  imagine  Jesus  sitting  with  the  other  members  of 
the  family  on  the  floor  around  a stool,  on  which  was  placed  a 
dish  containing  the  relish,  whatever  it  might  be — perhaps  curds 
or  sour  wine  or  wheat  porridge,  or  more  rarely  a stew  of  meat — 
and  dipping  His  thin  cake  or  bread  into  it  to  eat. 

“Such  was  the  humble  home  to  which  the  parents  of  Jesus 
brought  Him  when  still  an  infant,  and  in  which  He  lived  and 
learned  during  those  thirty  years  of  quiet  preparation  for  the 
great  work  that  He  was  destined  to  do.” 

How  a Boy  Was  Occupied. 

It  is  not  known  whether  Jesus  ever 
went  to  school,  but  we  will  discuss 
this  in  a later  chapter.  No  doubt 
He  helped  His  father  at  his  work  as  a 
carpenter,  and  went  each  morning 
with  His  mother  to  the  one  well  in 
the  village,  at  the  foot  of  the  hill, 
which  was  the  common  meeting- 
place,  to  carry  a water-jar  for  her 
up  to  His  home. 

The  Parents  of  Jesus. 

Motherhood  was  the  best  thing  in 
Israel.  “God  could  not  be  every- 
where,” was  one  of  the  Hebrew  say- 
Jesus  helpinThi's  Mother?"'  ings,  “ and  so  He  made  mothers.” 


Copyright  by  Underwood  & Underwood. 

ANCIENT  “FOUNTAIN  OF  THE  VIRGIN”  WHERE  MARY  CAME  FOR 


WATER  FOR  HER  HOUSEHOLD— NAZARETH. 


Intermediate — Chapter  One 


5 


The  Jews  gave  women  a nobler  place  than  did  any  other  peo- 
ple. They  recognized  their  mothers  as  the  chief  blessing  of 
both  present  and  future  national  life.  Every  account  that  has 
come  down  to  us  of  the  mother  of  Jesus  represents  her  as  one 
devoted  to  the  best  religious  ideals  of  her  people,  and  as  eager 
to  give  her  son  the  very  best  she  had.  The  village  rabbi  would 
teach  Jesus  of  the  past,  but  a mother  lives  in  the  future,  and  it 
would  be  she  who  would  inspire  her  son  to  hope  and  to  attain. 
A woman  has  no  weapon  for  victory  over  wrong  except  her 
children.  Through  her  son  Mary  might  hope  to  help  bring  in 
the  longings  of  her  race. 

Fathers  among  the  Jews  were  held  responsible  for  the  educa- 
tion and  conduct  of  their  children,  and  were  punished  in  their 
stead  if  they  were  guilty  of  bad  conduct  when  they  were  small. 
Of  Joseph  we  know  nothing  directly.  The  adjective  “just”  or 
perhaps  better,  fair,  which  is  applied  to  him  in  Matthew  and  in 
the  early  legends,  suggests  a quality  which  a son  appreciates 
more  than  any  other  in  a father.  As  “The  Bible  for  Learners” 
says,  “Since  Jesus  speaks  of  a father’s  love  as  a reflection  of  the 
love  of  God,  since  He  could  find  no  higher  nor  more  glorious 
name  Himself  than  that  of  father,  we  may  safely  conclude  that 
Joseph  was  a faithful,  careful  and  affectionate  parent — in  a 
word,  all  that  father  ought  to  be.”  Please  read  the  story  in 
Luke  11 : 5-9,  and  see  if  it  does  not  seem  to  you  as  if  this  touch- 
ing little  incident  about  the  father  in  bed  with  his  children, 
getting  up  to  help  a poor  neighbor,  must  have  been  a recol- 
lection which  Jesus  had  of  His  own  boyhood  and  of  His  own 
generous  parent. 

We  know  also  that  Jesus  had  four  brothers  and  at  least  two 
sisters.  There  was,  then,  a family  of  nine  persons,  with  all 
that  means  of  crowding,  economy,  sharing  of  labor,  of  trouble 
and  of  happiness. 

Summary. 

Put  all  this  which  we  have  been  saying  together  into  one  picture  ana 
realize  the  kind  of  life  which  this  boy  of  your  own  age  lived  twenty  centuries 
ago,  in  a beautiful,  secluded  village,  in  a poor  and  simple  home,  with  un- 
learned but  earnest  parents,  and  with  few  privileges  of  school.  These, 
as  we  shall  see  later,  were  not  all  the  elements  of  Jesus’  boyhood,  but  they 
were  those  of  His  own  immediate  home  life. 

Questions. 

These  questions  are  intended  to  help  the  pupil  put  the  impressions  which 
he  has  gathered  from  the  preceding  scripture  material  and  lesson  story  into 


6 


Life  of  Jesus 


such  definite  form  that  he  can  set  them  in  words.  It  is  not  necessary  to 
write  the  answers  in  full,  but  it  may  assist  memory  if  headings  as  reminders 
are  jotted  down  in  the  spaces  below.  It  is  hoped  that  all  the  members  of 
the  class  will  answer  these  questions. 

Give  three  facts  about  the  highland  village  of  Nazareth. 


What  are  the  occupations  of  its  inhabitants? 


What  did  the  people  in  the  neighborhood  do? 


What  relation  did  Nazareth  have  to  Jerusalem? 


What  use  was  made  of  the  roof  of  Joseph’s  house? 


Let-  the  oblong  below  stand  for  the  interior  room.  Locate  and  mark  the 
various  articles  of  furniture  as  you  think  they  were  placed. 


Intermediate— Chapter  One 


7 


In  what  manner,  do  you  think  from  the  illustration,  was  water 
carried  in  those  days? 


What  can  you  say  about  the  mother  of  Jesus? 


Just  what  share  did  fathers  in  Jesus’  time  have  in  the  training 
of  their  sons? 


Topics  for  Individual  Report. 

One  of  the  following  will  be  assigned  to  a pupil  by  the  teacher,  for  report 
at  the  beginning  of  next  week’s  lesson  period.  It  is  most  desirable  that  all 
be  faithfully  prepared,  for  the  work  of  next  week  largely  depends  upon  the 
material  thus  prepared  and  presented  by  the  students.  The  report  is  to 
be  made  by  headings  jotted  down  in  the  spaces  below. 

How  much  money  and  time  are  required  to-day  for  a visit  to 
the  boyhood  home  of  Jesus?  (This  may  be  answered  by  secur- 
ing a travel  circular  from  a tourist  agency  or  by  conversation 
with  the  pastor  or  some  traveler.) 


Name  some  modern  articles  of  furniture  which  were  not 
found  in  Jesus’  home. 


What  do  you  think  would  be  some  of  the  wholesome  influences 
of  a village  like  Nazareth? 


Name  two  helpful  influences  which  would  be  missed  in 
Nazareth. 


8 


Life  of  Jesus 


Find  in  your  school  history  or  in  an  encyclopedia,  under  the 
title  “Augustus  Caesar”  or  “Rome,”  one  or  two  interesting 
facts  about  the  social  conditions  in  Rome  in  the  Augustan  age. 


Work  for  All. 

Fill  out  the  contour  map  to  show  the  various  altitudes  of  the  Holy  Land. 
(This  is  map  numbered  4,  and  the  method  and  material  for  doing  this  work 
will  be  furnished  by  the  teacher.  It  is  hoped  that  this  interesting  work 
will  be  done  by  all  the  pupils.) 


CHAPTER  II. 

JESUS’  WORLD. 

The  conditions  of  His  age:  Romans  1 : 28-32. 

The  expectations  of  foreigners:  Matt.  2:  1,  2. 

The  Jewish  expectations:  Luke  1:  71-75;  Luke  2:  25-38;  Luke  2: 

10,  11. 

The  expectations  of  Jesus ’ parents:  Matt.  1:21;  Luke  1:46-55. 

“He  hath  scattered  the  proud  in  the  imagination  of  their  hearts. 
He  hath  put  down  princes  from  their  thrones, 

And  hath  exalted  them  of  low  degree; 

That  he  might  remember  mercy 

(As  he  spake  unto  our  fathers).”  Luke  1:  51,  52,  54. 

“ Hallowed  . . . with  vow  sincere 
To  serve  the  time’s  all-pressing  need, 

And  rear,  its  heaving  seas  above, 

Strongholds  of  freedom,  folds  of  love.” 

— Samuel  Johnson . 

The  Roman  World. 

Would  Washington  have  been  the  same  kind  of  man  if  he  had 
been  born  in  the  circumstances  of  Lincoln?  What  would  Queen 
Elizabeth  have  been  if  she  had  lived  in  the  time  of  the  Crusades? 
Would  you  yourself  not  have  looked  at  life  differently  if  you 
were  a Greek  boy  of  the  day  of  Pericles,  or  lived  as  a French  girl 
in  the  Gaul  that  Caesar  was  conquering? 

What  was  the  world  in  which  Jesus  was  brought  up? 

It  was,  as  you  know,  a Roman  world.  Jesus  lived  in  the 
great  Augustan  age.  Indeed,  Augustus  himself,  the  successor 


Intermediate — Chapter  Two 


9 


of  Julius  Csesar,  was  ruler  of  the  world  when  Jesus  was  born,  and 
lived  until  Jesus-  was  seventeen  years  old.  Some  of  you  have 
learned  from  your  school  histories  what  the  Roman  Empire 
was  at  that  time.  The  city  of  Rome  was  becoming  a splendid 
capital,  which,  in  a few  years,  Augustus  rebuilt  in  marble.  It 
had  many  modern  institutions  and  comforts.  There  were  pub- 
lic baths  and  play  grounds,  daily  bulletins  similar  to  our  news- 
papers, and  libraries.  Rome  received  tribute  from  the  whole 
world,  and  there  were  many  rich  citizens,  but  there  were  also 
many  more  who  were  wretchedly  poor.  The  capital  alone  had 
200,000  people  who  were  maintained  at  the  public  cost.  Nearly 
one-half  the  population  were  slaves.  The  fortunate  were  living 
that  life  of  ruinous  dissipation  which  later  made  Rome  the  easy 
prey  of  the  Gauls,  and  the  poor  aped  or  catered  to  the  vices  of 
the  rich.  The  reference  above  to  the  epistle  to  the  Romans 
shows  how  the  low  moral  character  of  the  age  appeared  to  Paul, 
a serious-minded  and  an  intelligent  observer.  In  the  provinces, 


especially  in  the  cities,  but  also  wherever  the  Romans  settled, 
the  same  kind  of  conditions  had  begun  to  spread.  In  Jeru- 
salem, the  Holy  City,  there  was  already  an  amphitheatre,  and 
there  were  gladiatorial  shows  within  sight  and  hearing  of  the 
temple. 

On  the  other  hand,  it  was,  like  our  own,  an  age  of  intellectual 
alertness  and  energy.  Men  of  force,  not  only  in  government  and 
war,  but  also  in  thought  and  education,  were  appearing.  Upon 
the  pathway  of  the  splendid  Roman  roads  and  using  Greek,  the 
universal  language  of  culture,  the  ideals  and  hopes  and  achieve- 
ments of  all  parts  of  the  world,  now  neighborly  under  one 
strong  government,  were  making  their  ways.  Traders  and 


10 


Life  of  Jesus 


travelers  would  bring  something  of  this  new  awakening  and 
amalgamating,  even  to  obscure  Nazareth.  Jesus  was  pro- 
tected from  the  degrading  tendencies  of  Rome,  while  its  influence 
in  setting  men  on  their  feet,  to  learn,  to  think  and  to  do,  would 
stimulate  Him,  even  in  the  discouraged  province  in  which  He 
had  His  home. 

The  Government. 


The  known  world  in  the  time  of  Jesus  was  subject  to  one  cen- 
tral power.  The  government  of  Rome  was  military  in  character. 
The  emperors  were  generally  successful  generals,  who  were 
placed  in  power  by  the  prestige  of  their  victories  and  who  were 
often  in  turn  displaced  by  means  of  the  armies  of  others.  Judea, 
in  which  was  Jerusalem,  was  ruled  by  a procurator  who  reported 
regularly  to  Rome.  Galilee  and  Perea  were  ruled  by  one  of  the 
family  of  Herod,  to  whom  was  given  the  title  of  tetrarch,  which 
was  only  less  than  that  of  king.  He  had  his  own  army  and 
raised  his  own  taxes,  but  he  was  removable  by  the  emperor. 

Some  of  the  Roman  representatives  were  uncontrolled  ty- 
rants. None  of  them  made  much  effort  to  understand  the 
peculiar  people  whom  they  governed.  All  of  them  stamped  out 

the  first  indication  of  revolt  with 
extreme  cruelty.  The  Jews,  high- 
spirited  and  ever  mindful  of  their 
past  and  their  hopes  for  the  future, 
could  never  be  content  to  be  mere 
subjects  of  Rome.  They  could  not 
boast,  it  is  true,  of  their  own  later 
native  kings,  and  it  must  be  confessed 
that  the  Romans  governed  them  on 
the  whole  better  than  they  could 
have  governed  themselves,  but  the 
race  of  David  and  Solomon,  of  Ahab 
and  Hezekiah,  could  not  possibly  be 
content  unless  they  could  be  free. 
The  village  square  of  Nazareth, 
where  Jesus  was  brought  up,  was  the 
centre  where  many  a knot  of  citizens 
frequently  discussed  the  possibility 
of  independence.  Even  while  He 
was  a boy,  Judas,  the  Galilean,  of  His  own  province,  had  unfold- 
ed the  banner  of  revolt  with  the  cry,  “No  master  for  Israel  but 


Soldiers  op  the  Praetorian 
Guard. 

From  a bas-relief.  The  prae- 
torians were  the  body-guard  of  the 
emperor. 


Intermediate — Chapter  Two 


11 


the  Lord!  Tribute  to  Rome  or  submission  to  the  tyrant  is 
treason  to  Him!”  This  revolution  had  been  at  once  crushed 
with  much  bloodshed,  but  notice  that  it  was  a religious  move- 
ment, and  that  religion,  when  Jesus  was  a boy,  meant  to  be  a 
patriot. 

The  Expectations  of  Israel. 

The  story  of  the  coming  of  the  shepherds,  in  the  Gospel 
according  to  Luke,  endeavors  to  tell  us  how  the  common 
people  were  looking  for  help.  When  they  saw  the  angelic  vision 
what  were  the  words  of  the  message?  Let  us  read  them  in  the 
Twentieth  Century  version.  “ Listen!  I am  bringing  to  you 
good  news  of  a great  joy  which  is  in  store  for  the  whole  nation, 
for  there  has  been  born  to  you  in  the  town  of  David  a Saviour, 
who  is  Christ  and  Master!”  You  see  the  point  of  their  hope? 
Out  of  the  native  town  of  their  hero-king  is  to  come  a national 
deliverer.  Luke  gives  the  views  of  two  old  people.  Simeon  was 
probably  an  Essene,  who  had  lived  in  Jerusalem  through  years 
of  disappointment,  and  could  speak  the  longing  of  their  nation. 
Anna  was  an  aged  but  patriot  woman.  She  thanks  God  that 


He  is  about  to  “ redeem  Jerusalem.”  Simeon  gives  praise 
because  one  is  coming  who  is  “ to  be  the  glory  of  his  people  Israel.” 
In  the  song  of  the  priest  Zacharias,  the  father  of  John  the  Bap- 
tist, we  get  the  bitterness  as  well  as  the  hopes  of  a down-trodden 
people.  “He  promised  by  the  lips  of  His  holy  prophets  of  old, 
to  be  our  salvation  from  our  foes,  and  from  the  hands  of  them 
that  hate  us.  This  was  the  oath  that  He  swore  to  our  ancestor 


Life  of  Jesus 


12 

Abraham,  to  grant  unto  us  that  we,  being  delivered  out  of  the 
hand  of  our  enemies,  should  serve  him  without  fear,  in  holi- 
ness and  righteousness  before  him  all  our  days.” 

The  details  of  this  hope  as  they  were  held,  even  by  people  of 
intelligence,  were  most  fantastic.  They  expected  preliminary 
omens  of  a darkened  sun  and  moon,  armies  marching  through 
the  skies,  the  reappearance  of  Elijah  and  the  sudden  and  blood- 
less approach  of  the  Messiah,  as  a victorious  ruler.  His  whole 
career  would  be  signalized  by  miracles  and  wonders.  The  time 
was  ready,  but  He  could  not  yet  appear  because  of  the  trans- 
gressions of  the  people. 

The  Expectations  of  Jesus’  Parents. 

Mary  and  Joseph,  as  well  as  Simeon,  Anna  and  Zacharias, 
may  be  regarded  as  representative  of  a class  of  people,  not 
influential,  nor  rich,  nor  learned,  but  who  nevertheless  were 
the  strength  of  the  nation.  One  of  the  Psalms  calls  them  “The 
Quiet  of  the  land.”  They  were  not  political  schemers  like  the 
Pharisees,  nor  ardent  revolutionaries  like  the  Zealots,  but  they 
felt  the  deepest  convictions  as  to  their  country’s  future.  Joseph 
in  his  dream  is  represented  as  being  told  that  his  son  is  “to  save 
his  people  from  their  sins.”  Mary,  the  carpenter’s  wife,  re- 
joices, in  the  song  which  some  one  has  called  “the  birth-song  of 
Democracy,”  not  only  that  “He  is  to  put  down  the  mighty  from 
their  seats,”  but  that  “He  hath  exalted  them  of  low  degree. 
The  hungry  he  hath  filled  with  good  things.”  Jesus  was  born 
in  a home  where  such  hopes  were  passionately  cherished.  To- 
day our  parents  hope  that  their  children  may  grow  to  be  wise 
and  successful,  but  the  parents  of  Jesus,  like  all  others  in  their 
neighborhood,  dared  to  hope  that  their  own  child  might  prove 
to  be  the  nation’s  saviour.  To  be  a mother  in  Israel  was  more 
honorable  than  anywhere  else  in  the  world,  for  she  might  be- 
come the  parent  or  the  ancestor  of  Israel’s  deliverer. 

You  are  to  think  of  Jesus  then  as  a boy  who  had  been  taught 
these  hopes  from  His  earliest  childhood.  They  were  discussed 
not  only  in  His  home  but  at  the  village  well,  and  even  in  the 
synagogue  services,  which  correspond  to  our  modern  church. 
He  and  the  other  young  people  were  not  only  being  trained  for 
possible  leadership,  but  they  were  all  being  educated  to  follow 
such  a leader  when  He  should  appear.  The  future  disciples  of 
Jesus  were  being  made  ready  as  well  as  He. 


Copyright  by  J.  J.  Tiasot. 


Courtesy  of  the  Tissot  Picture  Society 


THE  YOUTH  OF  JESUS 


Intermediate — Chapter  Two 


13 


Questions. 

These  questions  are  intended  to  help  the  pupil  put  the  impressions  which 
he  has  gathered  from  the  preceding  scripture  material  and  lesson  story  into 
such  definite  form  that  he  can  set  them  in  words.  It  is  not  necessary  to 
write  the  answers  in  full,  but  it  may  assist  memory  if  headings  as  reminders 
are  jotted  down  in  the  spaces  below.  It  is  hoped  that  all  the  members  of 
the  class  will  answer  these  questions. 

Describe  the  walls  and  the  roof  of  the  home  in  which  Jesus 
lived. 


Enumerate  as  far  as  you  remember,  the  articles  of  furniture. 


Describe  the  arrangements  for  heating,  lighting  and  cooking. 


What  do  we  know  about  Joseph? 


What  about  Mary? 


What  stimulating  influences  were  there  in  the  Roman  civiliza- 
tion at  Jesus’  time? 


Tell  something  about  the  city  of  Rome  in  Jesus’  time. 


How  did  the  emperors  reach  and  maintain  tneir  power? 


1 4 Life  of  Jesus 

Why  was  there  unrest  in  those  times? 


Just  what  did  the  Jews  expect  for  relief? 


How  did  children  come  to  feel  the  spirit  of  their  parents  and 
neighbors? 


Topics  for  Individual  Report. 

One  of  the  following  will  be  assigned  to  a pupil  by  the  teacher,  for  report 
at  the  beginning  of  next  week’s  lesson  period.  It  is  most  desirable  that  all 
be  faithfully  prepared,  for  the  work  of  next  week  largely  depends  upon  the 
material  thus  prepared  and  presented  by  the  students.  The  report  is  to 
be  made  by  headings  jotted  down  in  the  spaces  below. 

Find  in  your  school  history  or  in  the  article  “Julius  Caesar ” 
in  an  encyclopedia,  something  about  the  character  and  ideals 
of  Augustus,  the  emperor  under  whom  the  boy  Jesus  lived. 


Try  to  think  and  state  just  how  the  universal  Greek  language 
and  the  universal  Roman  roads  and  universal  peace  were  an 
advantage  in  making  it  possible  to  spread  broadcast  the  teach- 
ings of  Jesus. 


What  influence  would  the  expectations  of  His  neighbors  have 
upon  the  ambitions  of  a boy  like  Jesus? 


Work  for  All. 

At  home  color  Map  21  so  as  to  show  the  various  crop  products  of  Pales- 
tine, using  the  colors  indicated  by  the  teacher. 


15 


Intermediate — Chapter  Three 

CHAPTER  III. 

JESUS’  SCHOOLING. 

“And  Jesus  advanced  in  wisdom  and  stature,  and  in  favor 
with  God  and  men.”  Luke  2:  52. 

“These  words  tell  the  story  of  the  normal  growth  of  the  boy 
Jesus,  and  of  every  boy  before  and  after  Him.  ‘He  grew  in 
wisdom’ — that  is,  mentally;  ‘in  stature’ — that  is,  physically; 
‘in  favor  with  God’ — that  is,  spiritually;  ‘with  men’ — that  is, 
socially.  Thus  the  boy  Jesus  had  a fourfold  development — 
physical,  mental,  spiritual  and  social;  and  the  boy  we  wish  to 
help  on  toward  manhood  is  in  all  respects  like  unto  Him.” — 
John  L.  Alexander . 

We  are  not  told  that  Jesus  ever  went  to  school.  You  remem- 
ber some  one  asking  once  how  it  was  that  He  knew  “ letters,” — 
this  probably  referred  to  rabbinical  knowledge — since  He  had 
never  had  the  chance  to  learn.  There  were  at  that  time  schools 
in  many  of  the  villages  of  Israel.  These  were  usually  housed  in 
synagogues  or  churches,  and  the  attendant  or  sexton  was  often 
the  teacher.  Boys  of  six  years  of  age  were  sent  to  such  schools, 
which  were  as  free  as  the  public  schools  in  our  own  country. 

Education  in  the  Home. 

Before  Jesus  could  have  gone  to  school,  however,  He  had  His 
first  instruction  from  His  parents  at  home.  The  first  words 
that  He  would  learn  to  say  were  from  the  Shema  (pronounced 
Shem-a'),  which  was  the  Jews’  solemn  confession  of  faith.  Its 
first  words  were  written  on  parchment  and  enclosed  in  the  shin- 
ing metal  case  which  was  fastened  to  the  doorpost,  which  He 
must  touch  every  time  He  came  in  and  went  out;  they  were  also 
placed  inside  the  square  leather  boxes  which  were  worn  on  the 
foreheads  and  wrists  of  all  grown  up  men  who  were  conscien- 
tious Jews.  These  cardinal  doctrines  were: 

“Hear,  0 Israel:  The  Lord  our  God  is  one  Lord;  and  thou 
shalt  love  the  Lord  with  all  thine  heart,  and  with  all  thy  soul 
and  with  all  thy  might.” 

Just  as  soon  as  Jesus  awoke  in  the  morning,  before  He  stirred, 
He  had  been  trained  te  offer  a prayer  of  thanksgiving  for  being 
alive.  Before  He  took  four  steps  He  must  wash  His  hands  in  a 
special  way,  as  a sign  that  He  was  clean  in  spirit  as  in  body. 
If  the  sun  rose  after  He  was  dressed  He  had  to  stop  wherever  He 
was  at  its  first  shining,  whether  outdoors  or  inside,  and  give 


16 


Life  of  Jesus 


Intermediate — Chapter  Three 


17 


thanks.  Before  and  after  each  meal  He  must  make  a prayer. 
The  very  choice  of  food  was  a religious  act. 

The  learning  of  these  and  other  sacred  quotations  at  home 
was  not  a sanctimonious  duty,  but  since  He  was  taught  them 
when  He  was  busy  with  His  father  at  work  or  walking  beside 
His  mother  with  the  pitcher  on  her  head,  they  were  all  associated 
with  His  parents’  love  and  care,  and  with  the  sights  and  sounds 
of  the  wonderful  world  about  Him. 

In  Palestine  the  father  was  by  Jewish  law  regarded  as  re- 
sponsible for  his  child’s  education.  This  duty  was  regarded  as 
more  important  than  his  meals.  To  omit  it  would  be  to  deserve 
the  name  of  a vulgar  and  irreligious  person,  and  in  discharging 
this  duty  faithfully  he  was  an  ambassador  of  the  Most  High. 
As  Moses  carried  the  law  from  the  mountain  top  down  to  the 
people,  so  it  was  the  duty  of  every  father  to  bestow  knowledge 
upon  his  child.  The  parents  not  only  taught  Jesus  the  sacred 
sentences,  but  they  also  explained  them  by  the  fascinating 
stories  of  Jewish  history. 

Jesus’  Textbook. 

The  school-house  or  church  was  a plain,  whitewashed  build- 
ing, like  a New  England  meeting-house.  The  boys  sat  on  the 
floor  in  a circle  with  their  masters,  and  studied  their  lessons  at 


A Jewish  School. 


the  top  of  their  voices.  They  had  only  one  textbook,  and  that 
was  a part  of  the  Old  Testament.  This  was  a cylinder  of  manu- 
script written  on  a leather  roll  from  right  to  left,  wound  around 
two  metal  staves  and  kept  in  a silken  case  in  a box  on  the  plat- 
form of  the  meeting-house.  This  was  Jesus’  spelling-book, 
arithmetic  and  geography.  It  contained  the  stories  of  His 


18 


Life  of  Jesus 


country’s  heroes,  the  histories  of  His  nation’s  wars,  and  the 
words  of  its  best  and  greatest  men. 

Every  lesson  was  a memory  lesson.  The  teacher  would  drill 
his  pupils  day  after  day  until  they  could  recite  word  for  word  all 
the  olden  laws,  then  the  stories,  finally  the  prophets  and  the 
Psalms,  until  they  knew  by  heart  thousands  of  verses  from  their 
nation’s  book. 

Manual  Training. 

Many  of  the  things  which  boys  learn  to-day  in  school  were 
then  taught  at  home.  Every  boy,  no  matter  how  wealthy  his 
parents,  must  learn  a trade.  In  learning  his  trade  the  boy 
would  get  the  elements  of  arithmetic.  Jesus  learned  from 
Joseph  how  to  handle  the  saw  and  a mason’s  trowel,  and  how  to 
bend  wood  for  ox-yokes,  while  His  sisters  were  learning  from 
their  mother  how  to  sew  and  keep  house. 

The  Education  of  the  Festivals. 

Jesus’  school-days  would  not  be  tiresome,  for  there  were  no 
lessons  in  the  middle  of  the  day  nor  in  hot  weather.  About  one 
day  in  every  four  was  a religious  holiday,  and  children  did  not 
go  to  school  much  after  they  were  twelve  or  fourteen  years  old. 

A very  important  part  of  Jesus’  education  was  the  national 
feast  days,  what  might  be  called  “the  Church  Year”  of  the 
Jews.  This  was  true  because  each  feast  had  its  meaning.  The 
most  important  was  the  Sabbath.  This  weekly  festival  was 
anticipated  by  preparing  all  the  food  for  a day  in  advance. 
The  Sabbath  began  on  Friday  evening.  The  sacred  day  was 
Saturday.  The  Sabbath  lamp  was  lighted  then  and  burned  all 
through  the  next  day.  It  was  a day  of  complete  rest.  Part 
of  the  time  was  spent  by  the  father  and  the  older  children  in 
the  synagogue,  and  he,  when  he  came  home,  pronounced  the 
benediction  upon  his  younger  children  before  he  sat  down  to 
dinner.  The  day  was  filled  with  visiting,  feasting  and  short 
walks,  and  the  Sabbath  was  over  at  sundown. 

The  Passover  in  the  spring  was  a patriotic  feast  which  cor- 
responded in  some  ways  to  our  Fourth  of  July,  commemorating 
the  independence  of  Israel  from  Egypt.  Next  occurred  the 
Feast  of  Weeks,  or  of  First  Fruits.  In  the  autumn  came  the 
Feast  of  Tabernacles,  when  the  whole  family  camped  out  in 
tents  for  a week  and  celebrated  thanksgiving  time  together. 
There  was  also  the  Feast  of  Dedication,  which  commemorated 
the  revolt  of  Judas  the  Maccabee,  and  the  springtime  Feast 


Copyright  by  Underwood  & Underwood. 

NAZARETH,  AND  THE  PLAIN  OF  ESDRAELON  AT  S.  W.,  HILLS 
WHERE  THE  BOY  JESUS  PLAYED— PALESTINE. 


Intermediate — Chapter  Three 


19 

of  Purim,  which  commemorated  the  brave  story  of  Esther. 
All  these  festivals  were  lessons  in  history. 

When  Jesus  was  old  enough  to  go  to  church  He  heard  the 
Scriptures  read  and  explained  by  the  most  competent  man  in 
the  village,  and  sometimes  these  explanations  would  be  followed 
by  a discussion,  somewhat  like  that  of  a Bible  class.  This,  of 
course,  is  the  very  best  way  to  get  at  the  meaning  of  the  Bible. 
Jesus  probably  had  access  to  a copy  of  the  olden  Scriptures,  and 
there  is  some  evidence  that  He  knew  a few  other  books,  which 
were  of  a semi-sacred  character. 

Nazareth  and  History. 

Every  one  who  has  visited  Nazareth  has  climbed  the  hill  at 
the  northwest  of  the  village  in  order  to  get  its  famous  view. 
This  hilltop  overlooks  many  of  the  most  interesting  places  in 
the  Holy  Land.  It  was  indeed  a series  of  lessons  to  Jesus  in 
history,  patriotism  and  religious  spirit.  Off  to  the  north  He 
could  see  the  snowy  shoulder  of  Mt.  Hermon,  the  highest  peak. 
At  its  foot  was  the  summer  palace  of  their  Roman  ruler.  To 
the  east  He  could  see  the  chasm  of  the  Jordan,  and  far  beyond 
it  the  steep,  dark  walls  of  the  tableland  of  Gilead,  where  had 
lived  Jephthah,  the  great  warrior,  and  where  Gideon  had  chased 
Israel's  enemies  into  the  woods  and  whipped  the  elders  at  Suc- 
coth  with  briars.  Opposite,  westward,  He  saw  a range  of  low 
hills,  and  beyond  them  a long  purple  mountain.  This  Mt. 
Carmel  was  associated  with  the  grand  story  of  Elijah.  To  the 
south,  beyond  a long,  winding,  narrow  plain,  a great  triangle  of 
waving  grain  and  grass,  were  other  hills.  These  were  the 
mountains  of  Gilboa  where  Gideon  had  tested  the  greatness  of 
his  volunteers  at  the  water-springs.  Yonder  was  Tabor,  where 
Deborah,  with  a young  man  perhaps  hardly  more  than  a boy  help- 
ing her,  had  gathered  Israel's  minute  men  to  the  defense  of  their 
country.  In  the  spacious  valley  below,  these  soldiers  had  de- 
feated Sisera,  and  across  that  plain  later  drove  furious  Jehu,  who 
killed  wretched  Jezebel,  the  enemy  of  his  people.  Yonder  too 
died  the  boy  king  Josiah,  in  a daring  but  vain  endeavor  to  stem 
the  power  of  Egypt.  The  pathway  through  this  valley  is  the 
oldest  road  in  the  world — the  bridge  between  Asia  and  Africa. 
How  much  history  has  flowed  down  that  stream  of  pilgrimage 
since  then!  Beyond  rounded  Tabor  stood  gray  Gilboa  again, 
the  scene  of  the  death  of  Saul  and  Jonathan,  and  of  the  coming 
into  his  kingdom  of  David,  the  great  shepherd  of  Israel.  What 


20 


Life  of  Jesus 


boy  could  live  in  such  scenes  and  not  be  a patriot  and  a wor- 
shiper of  the  God  who  had  protected  Israel? 

The  Education  from  the  Villagers. 

Finally,  there  was  the  education  of  the  village  of  Nazareth 
itself.  All  the  grown  people  then  took  the  deepest  interest  in 
children.  Some  of  the  wiser  ones  spent  much  of  their  time  an- 
swering the  questions  of  the  younger  folks,  talking  with  them  and 
teaching  them  wise  sayings.  One  of  the  proverbs  of  the  day  en- 
couraged the  young  to  listen  to  such  men.  It  ran:  “Stay  close 
by  the  seller  of  perfumes,  if  you  wish  to  be  fragrant  yourself.” 

As  soon  as  Jesus  was  old  enough  to  understand,  the  discus- 
sions in  and  after  the  synagogue  and  around  the  village  spring 
would  give  Him  the  standpoint  of  the  men  of  His  race,  and  oc- 
casionally a trader  or  a traveler  would  come  who  would  bring 


Nazareth.  The  Home  of  Christ  for  Nearly  Thirty  Years. 


Nazareth  lies  on  the  western  slope  of  a saucer-like  depression  in  the  hills  of  southern 
Galilee.  The  surroundings  are  beautiful,  and  the  views  from  the  neighboring  summits 
are  among  the  finest  in  Palestine.  No  other  place  is  so  intimately  associated  with 
Christ.  Here  He  grew  from  infancy  to  manhood.  Here  He  was  divinely  trained  for 
the  work  before  Him,  and  through  the  hard  discipline  of  life  was  brought  into  closest 
sympathy  with  burdened  and  suffering  humanity. 

something  new  from  the  outside  world.  Possibly  Joseph,  on 
his  travels  as  a carpenter  and  mason,  would  learn  much  that 
would  interest  his  children.  The  language  of  Jesus  and  His 
parents  was  Aramaic,  a tongue  that  had  somewhat  the  relation 
to  Hebrew  that  Italian  has  to  the  Latin.  In  some  way,  no 
doubt  at  the  expenditure  of  much  pains  and  energy,  it  is  possible 
that  Jesus  picked  up  Greek,  the  language  of  courts  and  of  culture. 
He  must  have  learned  the  Old  Hebrew,  the  language  of  the 
Scriptures,  which  had  now  become  a dead  tongue,  if  He  read  the 
roll  in  the  synagogue. 


Intermediate — Chapter  Three 


21 


All  this  Education  was  Religious. 

Men  are  discussing  to-day  how  to  provide  religious  education 
in  a country  in  which  the  public  school  may  not  teach  religion, 
but,  as  you  can  see,  the  Jews  had,  in  a wonderful  way,  provided 
that  all  the  education,  both  public  and  private,  that  the  boys 
and  girls  obtained  then  was  religious,  that  is,  it  tended  toward 
love  of  God  and  country,  and  toward  the  wish  to  be  righteous 
and  of  service  to  one's  fellows. 

Questions. 

To  sum  up  the  scripture  and  the  lesson  story. 

Last  week  we  spoke  of  Jesus  as  living  in  the  centre  of  four 
circles  of  expectation.  Just  what  were  the  expectations  of  peo- 
ple in  the  world  in  general  as  to  the  future;  what  of  the  Jews; 
what  especially  of  the  Galileans;  what  of  the  parents  of  Jesus? 


How  was  the  schooling  of  Jesus  related  to  the  expectations 
of  His  race? 


What  education  did  Jesus  get  in  His  home? 


What  kind  of  manual  training  did  He  have? 


r What  did  He  memorize  if  He  went  to  school? 


What  were  the  four  great  festivals  of  the  Jews?  What  did 
each  of  them  commemorate? 


22 


Life  of  Jesus 


How  was  the  Sabbath  spent  by  Jesus  as  a boy? 


How  did  the  villagers  help  educate  Jesus? 


What  languages  did  He  perhaps  learn  besides  His  own? 


How  did  He  acquire  them? 


Topics  for  Individual  Report. 

One  to  be  assigned  to  each  pupil. 

Find  out  as  much  as  you  can  about  the  Hebrew  language. 
(Ask  this  of  your  pastor  or  consult  a Bible  dictionary,  under  the 
headings  “ Language”  and  “Writing,”) 


Just  what  had  a boy  of  Jesus’  time  learned  when  he  left 
school  at  thirteen  or  fourteen? 


What  helpful  features  in  modern  public  school  education  did 
Jesus  miss? 


What  moral  training  is  there  in  our  public  school  work? 
(Show  especially  how  school  work  trains  in  industry,  patience 
and  fairness.) 


Intermediate — Chapter  Four 


23 


Work  for  All. 

Resolved , That  the  opportunities  for  education  which  Jesus  had  were 
better  than  those  given  in  the  rural  schools  of  our  own  country.  (The  two 
sides  for  this  discussion  will  be  assigned  by  the  teacher  to  two  or  three  lead- 
ers for  a three-minute  discussion  by  each,  and  then  thrown  open  to  the  class 
for  further  remark  and  for  vote.) 

Draw  a line  down  the  roadway  from  Nazareth  to  Jerusalem,  on  the  map 
which  you  will  find  in  the  next  chapter,  both  by  the  Jordan  route  and  the 
direct  way,  to  indicate  the  pathway  of  Jesus  on  His  first  journey  from  home, 
and  try  to  memorize  some  of  the  names  of  the  places  in  the  order  in  which 
He  passed  through  them  on  the  way.  Any  information  which  you  can  get 
about  each  of  them  from  the  Bible  dictionary  will  help  you  enjoy  next 
week’s  lesson  better. 


CHAPTER  IV. 

A COUNTRY  BOY’S  FIRST  VISIT  TO  THE  CITY. 

Jesus ’ first  visit  to  Jerusalem:  Luke  2:  41-50. 

Songs  that  He  sung  on  the  way:  Psalms  122  and  125. 

The  story  of  the  Passover:  Exodus  12:  1-28. 

“Thine  early  dreams,  which  come  like  shapes  of  light, 

Come  bearing  prophecy ; 

And  nature’s  tongues,  from  leaves  to  quivering  stars, 

Teach  loving  faith  to  thee. 

Fear  not  to  build  thine  eyrie  in  the  heights 
Where  golden  splendors  lay; 

And  trust  thyself  unto  thyself 
In  simple  faith  alway; 

And  God  shall  make  divinely  real 
The  highest  forms  of  thine  ideal.” — Anon. 

Jesus’  First  Journey. 

When  Jesus  was  in  His  thirteenth  year  He  was  taken  upon 
His  first  journey  away  from  home.  He  had  now  become  what 
was  called  “a  Son  of  the  Law”;  that  is,  it  was  supposed  that  He 
was  now  old  enough  to  be  responsible  for  His  own  actions,  and 
that  He  was  upon  the  verge  of  manhood.  It  was  now  His 
privilege  to  take  an  active  part  in  the  principal  feast  of  His 
country,  and  it  became  His  duty  for  the  rest  of  His  life  to  attend 
that  festival  in  Jerusalem  whenever  it  was  possible. 

Jesus  Now  Considered  a Man. 

One  of  the  events  which  made  this  first  journey  of  Jesus  from 
home  significant,  was  the  fact  that  before  He  started  He  put 


24 


Life  of  Jesus 


Intermediate — Chapter  Four 


25 


on  for  the  first  time  the  clothing  of  a man.  This  garment  of 
manhood  consisted  of  a great  striped  cloak  of  the  shape  and  size 
of  a Scotch  plaid,  upon  each  corner  of  which  was  a long  blue 
tassel.  The  stricter  Jews  also  wore  phylacteries.  These  tas- 
sels and  phylacteries  were  worn  with  great  pride.  They  were 
shown  especially  in  the  presence  of  foreigners.  A Jew  wore 
these  patriotic  emblems  with  the  same  pleasure  which  an  Ameri- 
can feels  in  showing  the  Stars  and  Stripes  in  a foreign  country. 

A Patriotic  Journey. 

We  can  hardly  emphasize  too  much  that  the  first  journey  of 
Jesus  was  that  of  a Jewish  boy  going  to  the  Jewish  capital  for 
the  greatest  event  in  Jewish  life.  We  who  sometimes  sneer  at 
Hebrews  to-day,  especially  the  unfortunate  and  ignorant  emi- 
grants who  flee  to  America  from  Russia,  need  to  realize  that 
Jesus  was  a member  of  one  of  the  grandest  races  of  antiquity. 
Not  only  had  His  race  produced  several  of  the  greatest  men  in 
history,  but  the  Jewish  thinking  about  God  constituted  the 
greatest  religious  gift  which  any  race  has  made  to  the  world. 
“The  Jewish  race,”  says  a great  Scottish  scholar,  “is  our 
Mother  of  Sorrows,  our  first  teacher  of  penitence  and  righteous- 
ness/J 

What  He  Saw  on  the  Way. 

All  the  fathers  and  mothers  and  the  older  children  of  Naza- 
reth, dressed  in  bright  colors,  started  together  upon  a camping 
tour,  which  lasted  ten  days. 

The  chief  men  of  the  village 
went  first  with  the  village 
banner,  and  a cavalcade  of 
donkeys  and  of  people  fol- 
lowed behind.  No  doubt 
the  boys  carried  sticks  to 
encourage  the  donkeys,  for 
all,  except  the  women,  trav- 
eled on  foot.  Nobody  was 
left  behind  except  the  old 
people  and  the  little  child- 
ren. 

The  procession  wound  down  the  Nazareth  hills  to  the  great 
valley  below,  where,  as  it  entered  the  old  royal  road,  it  joined  a 
throng  of  travelers.  Some  were  their  countrymen  living  fur- 
ther north  or  in  foreign  lands,  others  Greeks,  Romans,  and  peo- 


The  TowfeR  OF  Jezreel. 


26 


Life  of  Jesus 


pie  from  Asia  Minor  who  came  for  trade  or  curiosity  to  the  great 
feast.  In  some  of  these  groups  stately  camels  ambled  along, 
bearing  bales  of  silk  and  bundles  of  spices  and  merchandise. 
It  was  springtime,  and  the  green  fields  were  dotted  with  wild 
flowers  of  many  colors.  The  shepherd  boys  were  watching 
their  sheep  beside  the  placid  Kishon  river,  and  the  farmers 
were  standing  knee-deep  in  the  verdant  green. 

The  three  days’  journey  passed  place  after  place  which 

aroused  in  Jesus’  mind  the 
deepest  interest.  First  was 
Shunem,  connected  with  the 
story  of  Elisha;  then  the 
weird  caves  of  Endor, 
where  the  old  witch  used  to 
live;  then  ruined  Jezreel, 
Jezebel’s  old  summer  home. 
The  first  night  they  camped 
in  a sheltered  spot  between 
grassy  Carmel  and  barren 
Gilboa,  where  the  road  be- 
gins to  climb  the  tableland. 
Big  camp-fires  were  built  along  the  plain,  and  it  was  hard  to 
sleep  in  the  midst  of  the  marching  songs  of  other  pilgrims  who 
were  approaching,  and  the  chatter  of  countless  voices  happy 
with  reunion.  The  full  Paschal  moon  was  shining,  and  the 
slopes  of  the  encircling  hills 
were  almost  as  light  as  day. 

The  second  day’s  journey 
probably  took  them  through 
the  highlands.  A Jew  trav- 
eling alone  avoided  Sa- 
maria, but  not  so  a caval- 
cade. They  passed  the  well 
where  Joseph  was  left  by  his 
envious  brothers,  and  came 
toward  night  beneath  the 
walls  of  the  city  of  Samaria. 

It  was  a magnificent  town, 
but  it  was  not  a friendly 
one,  for  it  was  a Roman  fortress  and,  too,  the  Jews  had  no  deal- 
ings with  the  Samaritans.  Again  they  camped  in  sight  of  two 
mountains,  Ebal  and  Gerizim,  on  whose  two  slopes  Joshua, 


mtMSsmmsj 


Modern  Bethel. 


Intermediate — Chapter  Four 


27 


Jesus’  great  namesake  (Joshua  in  Greek  is  Jesus)  had  gathered 
the  whole  nation  after  the  conquest.  The  next  morning  they 
passed  the  grave  of  Joseph,  and  drank  at  Jacob's  well.  During 
the  day  they  scrambled  across  the  rocky  slope  of  Bethel,  where 
Jacob  slept  the  first  night  he  was  away  from  Hebron,  upon  the 
stones  of  his  grandfather's  altar ; then  Ramah,  where  Samuel,  the 
king-maker,  lived,  and  Gibeah,  where  Saul  was  born.  Some 
time  the  third  day  they  found  that  their  eighty-mile  journey 
was  nearly  over,  and  knew  that  the  Holy  City,  the  goal  of  their 
pilgrimage,  would  soon  be  in  sight.  All  the  morning  they  had 
been  singing  the  pilgrim  songs,  and  now  everybody  put  on  his 
best  clothes  and  his  adornments,  to  be  ready  for  entrance  into 
the  great  city. 

The  Entry  into  Jerusalem. 

There  is  a little  collection  embedded  in  the  Book  of  Psalms, 
from  the  120th  to  the  134th  inclusive,  which  is  believed  to  con- 
tain some  of  the  songs  which  were  sung  on  the  march  and  upon 
the  approach  and  entrance  to  the  Holy  City.  These  were 
strongly  patriotic  in  character,  and  were  probably  as  familiar  to 
every  Jewish  child  as  “ America"  and  “The  Battle  Hymn  of  the 
Republic"  are  to  us.  You  will  enjoy  turning  to  them  again, 
and  noticing  their  subjects.  The  121st,  which  has  always  been 
loved  by  travelers  and  sailors,  has  been  called  An  Evening 
Hymn  in  Sight  of  Jerusalem;  the  128th,  A Home  Song  of  the 
Hebrew  Race;  the  134th,  The  Benediction  of  the  Night  Watch, 
in  the  temple.  As  the  pilgrims  went  along  the  footpath  way, 
no  doubt  they  sang  the  Marching  Song,  which  we  call  the  122d 
Psalm. 

Though  long  awaited,  the  first  sight  of  the  city  was  unex- 
pected. They  climbed  a hillock,  and  lo,  it  was  already  spread 
before  them.  On  the  right  was  the  great  stone  castle  of  the 
Romans.  The  old  gray  wall,  a hundred  feet  above  the  valley, 
protected  every  side,  and  the  hills  were,  as  of  old,  around  Jeru- 
salem, but  there  at  the  left  before  them  was  the  temple,  a 
mighty  cathedral,  with  its  snowy  terraces  of  marble,  and  its 
roofs  of  gleaming  gold.  The  whole  company  knelt  in  thanks- 
giving as  the  holy  house  flashed  into  view.  To  Jesus  it  was  the 
most  glorious  sight  He  had  ever  seen. 

When  they  caught  sight  of  the  temple  they  probably  broke  out 
into  the  notes  of  the  125th  Psalm.  If  the  122d  was  sung  to  a 
marching  melody,  paced  by  drums,  this  song  would  be  set  to  a 
triumphant  tune,  and  perhaps  accompanied  by  trumpets. 


28 


Life  of  Jesus 


Intermediate — Chapter  Four 


All  Jerusalem  kept  open  house  and  every  home  entertained  a 
group  of  friends  or  strangers.  Multitudes  were  camping  out 
upon  the  hill-slopes  of  the  Mount  of  Olives.  In  the  early  morn- 
ing Jesus  and  His  parents  stood  in  the  Jewish  court.  In  the 
larger  courtyard  outside,  foreigners  gathered  curiously  and 
looked  in,  and  read  the  stone  tablet  which  warned  them  of  death 
if  they  ventured  further.  But  Jesus  belonged  to  the  chosen 
people,  “The  Sons  of  God,”  as  they  called  themselves.  And  He 
listened  eagerly  and  intently  when  the  strange  washings  and 
burnings  and  recitatives  went  on,  watched  the  incense  overflow 
the  curtains,  and  noted  by  the  sound  of  the  tinkling  bells 
behind  him,  in  what  part  of  the  service  the  unseen  priest  was 
engaged. 

What  Jesus  Did  in  the  City. 


On  the  great  day  of  the  feast  Joseph  purchased  a choice  year- 
ling lamb,  and  after  a priest  had  h* 
killed  it  Mary  roasted  it  upon 
a cross  of  pomegranate  wood. 

In  the  upper  room,  away  from 
the  crowd,  Joseph  and  his  wife 
and  their  boy  ate  the  sacred 
meal. 

Every  part  of  the  feast  was  a 
story.  These  bitter  herbs  were 
a symbol  of  the  bitterness  of 
slavery,  and  the  paste  of  fruits 
was  the  emblem  of  the  mortar 
which  their  fathers  used  when 
they  were  forced  to  make  bricks 
in  Egypt.  The  silent  lamb  re- 
minded them  that  redemption  is 
always  at  the  cost  of  life.  They 
ate  standing  up  and  in  haste,  as 
if  just  fleeing  from  bondage. 

They  offered  the  old  thanks- 
giving prayers  and  sang  the 


General  Plan  of  Temple  and  Courts 
as  Rebuilt  by  Herod.  Drawn  to 
Scale. 

1.  Holy  of  Holies.  2.  Holy  Place.  3.  Tem- 
. pie  Porch.  4.  Great  Altar  of  Burnt  Offerings, 

ancient  songs.  At  the  close  Jesus  5.  Court  of  the  Priests.  6.  Court  of  Israel. 

was  expected  to  ask,  “What  do  7‘  Court  of  the  Women* 
you  mean  by  these  services?” 
and  Joseph  told  again  the  Pass- 
over  story. 

You  can  realize  how  much  the  three  days  meant  to  Jesus. 


8.  Beautiful  Gate. 
9.  Priests’  Chambers.  10.  “Soreg”  or  Balus- 
trade, within  which  Gentiles  were  not  allowed 
to  go.  11.  Court  of  the  Gentiles.  12  Solo- 
mon’s Porch.  13.  Royal  Porch.  14.  En- 
trance to  Castle  of  Antonia. 


30 


Life  of  Jesus 


Intermediate — Chapter  Four 


31 


Jerusalem  was  not  only  the  capital  and  the  shrine,  but  it  was 
also  the  university  of  Israel.  Here  gathered  not  only  all  sanc- 
tity and  wealth,  but  also  all  wisdom.  The  shallow  shops  along 
the  narrow  lanes  were  filled  with  goods  and  treasures  from  all 
nations.  The  tongues  of  twenty  races  could  be  heard  among 
the  gathered  thousands.  From  the  walls  Jesus  could  see  sites 
that  repeated  the  entire  story  of  this  wonderful  capital.  The 
impregnable  Roman  fortress  next  door  to  the  temple  was  a 
reminder  of  the  decline  and  changed  conditions  of  the  nation’s 
life,  but,  of  course,  the  great  centre  of  attraction  was  the  temple 
itself.  The  building  was  new  and  magnificent.  Its  many  courts 
were  always  filled,  the  people  talking,  singing  or  praying,  and 
even  offering  merchandise  for  sale.  The  services  were  accom- 
panied by  choruses  of  child  musicians,  and  were  brilliant  with 
the  bright  gowns  of  the  priests  and  doctors,  and  every  afternoon, 
upon  the  grassy  terrace  outside  the  great  building  itself,  a solemn 
company  of  scholars  gathered  to  conduct  public  discussions  and 
answer  questions.  In  all  these  places  Jesus  took  delight,  but 
especially  was  He  found  in  the  temple  at  the  hours  of  service, 
and  each  day  He  came  eagerly  to  bring  His  questions,  which 
were  the  old  questions  that  He  had  heard  discussed  so  often  in 
the  synagogue  and  market-place  of  Nazareth,  to  receive  such 
answers  as  the  wise  men  of  His  time  could  give.  These  things 
made  deep  impressions  on  the  thoughtful  boy,  and  they  fur- 
nished food  for  many  a subsequent  meditation. 

The  Awakening  of  Jesus. 

You  know  how  there  came  a time  in  your  own  life  when  it 
seemed  as  if  you  had  had  an  awakening,  perhaps  a sudden  one, 
perhaps  a slow  one.  It  was  as  if  you  had  always  been  blind, 
and  now  for  the  first  time  could  see.  You  seemed  to  have  out- 
grown all  you  had  known,  or  had  been  before.  You  were  no 
longer  boy  or  girl;  you  were  henceforth  man  or  woman.  No 
longer  could  other  people  settle  questions  for  you.  You  must 
have  not  only  the  solemn  privilege,  but  also  the  awful  duty  of 
carrying  your  own  life.  Was  not  this  what  Jesus  meant  in  His 
reply  to  His  anxious  mother?  Up  to  this  time  she  had  been  say- 
ing to  Him,  “You  must,”  and  He  had  obeyed  her;  henceforth  a 
voice  within  spoke,  which  said  “I  must.”  So  He  answered 
“Do  you  not  know  that  I must  be  about  my  Father’s  work?” 

Let  us  discuss  in  the  class  to-day  more  fully  just  what  Jesus’ 
awakening  and  this  answer  of  Jesus  meant. 


32 


Life  of  Jesus 


Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

What  was  the  meaning  of  the  garments  which  Jesus  wore  for 
the  first  time  on  His  first  journey? 


What  were  some  of  the  sights  which  He  saw  on  the  way? 


Name  in  order  five  places  through  which  He  passed* 


Describe  briefly  the  camping  scene  at  night. 


Describe  the  family  ceremony  of  the  Passover. 


Mark  in  pencil  on  the  two  charts  of  the  temple,  the  place 
where  Jesus  and  His  parents  probably  stood  at  sacrifice,  and  the 
place  (under  No.  10  in  the  smaller  chart)  where  the  teachers  of 
the  law  met  to  answer  questions. 

Topics  for  Individual  Report. 

Tell  something  about  Shunem  from  2 Kings  4:  8-11. 


Tell  something  about  Endor  from  1 Sam.  28:  7-17. 


Tell  something  about  Jezreel  from  1 Kings  21 : 1-21. 


FINDING  CHRIST  IN  THE  TEMPLE 
From  a painting  by  Holman  Hunt. 


Intermediate — Chapter  Four 


33 


Tell  something  about  Dothan  from  Gen.  37 : 15-34. 


Tell  something  about  Samaria  from  1 Kings  20:  1-20 


Tell  something  about  Ebal  from  Josh.  8:  30-34. 


Tell  something  about  Bethel  from  Gen.  28:  11-18. 


Tell  something  about  Ramah  from  1 Sam.  1 : 19-23. 


Work  for  All. 

Make  a minute  study  of  the  reproduction  of  Holman  Hunt’s  “ Finding  of 
Christ  in  the  Temple,”  and  note  down  briefly  the  meaning  of  its  wonderful 
symbolisms.  What  is  signified  by  the  unfinished  temple?  By  the  blind 
beggar?  By  the  lamplighter  lighting  the  lamps?  By  the  parents  in  the 
distance  bringing  their  child?  By  the  teacher  who  is  blind?  By  the  one 
holding  his  phylactery?  By  the  boys  in  the  picture?  By  the  attitude  of 
Joseph?  Of  Mary?  Of  Jesus? 

Decide  upon  one  personal  problem  which  you  agree  that  a young  person 
of  sixteen  ought  to  be  facing,  and  discuss  how  to  meet  that  problem. 


34 


Life  of  Jesus 

CHAPTER  V. 

THE  VILLAGE  CARPENTER. 

Jesus ’ life  in  Nazareth : Luke  2:  51,  52;  4:  16. 

The  carpenter:  Mark  6:  3,  4. 

Somethings  the  carpenter  was  fond  of  reading  ( which  He  quoted ), 
Deut.  6:  4-13;  8:  3;Psa.  118: 22-26; Isa.  56:7;  12:7;  Zech.  13:7. 

“Is  not  this  the  carpenter,  the  son  of  Mary?” — Mark  6:  3. 

“A  worker  in  a humble  trade, 

A man  amid  the  lives  of  men, 

Who  knew  its  drudgery,  its  pain, 

Its  homely  joys,  its  heavy  fears, 

For  thirty  silent,  loving  years 

Not  only  by  the  church’s  door 
Christ  stands,  but  oftener  in  the  roar 
Of  busy  marts,  by  plane  and  loom, 

Within  the  factory’s  crowded  room, 

Where  laborers  drudge  with  arm  and  tool, 

On  wharf  and  ship,  in  shop  and  school, 

And  claims  each  worker  by  this  sign, 

‘I  too  have  toiled;  thy  toil  is  mine.’  ” 

— Priscilla  Leonard. 

After  the  Passover  which  Jesus  attended  at  Jerusalem  we  are 
told  that  He  went  down  with  His  parents  to  His  home  in  Naza- 
reth and  submitted  to  their  control.  Other  passages  tell  us  that 
He  became  a carpenter,  and  this  is  all  that  we  know  directly 
about  His  life  for  the  next  seventeen  or  eighteen  years,  but  from 
the  fact  that  soon  after  the  end  of  that  period  He  removed  His 
family  to  the  new  home  in  Capernaum,  we  get  the  impression 
that  Joseph  died  during  Jesus’  boyhood  or  early  manhood,  and 
that  Jesus  had  been  engaged  in  the  support  of  His  own  home 
which,  as  we  know,  numbered  no  less  than  eight  persons.  But 
so  much  is  now  known  about  the  artisan  life  in  Palestine  in  the 
time  of  Jesus,  that  we  can  construct  a very  interesting  picture 
of  His  young  manhood. 

The  Life  of  a Carpenter. 

The  village  of  Nazareth  was  a rambling  town  centering  upon 
a hillside.  It  had  no  paving  or  sewerage,  and  the  small  white 
houses  stood  along  winding  lanes,  all  of  which  led  down  to  the 
square  where  was  the  village  spring,  the  only  water  supply  for 
the  town.  The  people  were  generally  poor.  They  had  only 
small  farms,  and  the  hillside  soil  was  not  good.  They  had  lost 
heart  under  the  exactions  of  the  Roman  tax  gatherers,  and  as 


Intermediate — Chapter  Five 


35 


they  were  not  upon  a main  thoroughfare  nor  near  a city,  they 
had  no  market  for  their  products. 

As  the  houses  were  of  clay  or  stone,  there  was  not  much  work 
for  a carpenter  in  constructing 
buildings.  His  neighbors  would  do 
all  the  repair  work  possible  them- 
selves. Joseph  would  perhaps  be 
asked  to  lay  new  roof  rafters,  to 
be  coated  over  with  clay,  and  to 
make  simple  furnishings  of  chests 
and  benches,  but  the  larger  part  of 
his  work  was  probably  the  shaping 
of  ox-yokes  and  the  making  of 
wheels  for  carts. 

Is  it  not  possible  that  Joseph 
and  Jesus  were  called  away  at 
times  to  work  at  their  craft  upon 
the  new  palace  of  Herod  Philip  at 
Tiberias  or  even  upon  the  complet- 
ing of  the  temple  at  Jerusalem? 

An  artisan  in  those  days  and  clear  through  the  middle  ages  was 
a man  of  an  itinerant  calling,  and  had  a broader  experience  than 
almost  any  other,  except  a trader  or  a soldier.  We  get  our  best 
explanation  of  Jesus’  immediate  success  at  Capernaum  later  if 
we  suppose  that  He  already  had  an  acquaintance  there.  He  may 
have  removed  His  home  there  long  before  His  public  ministry. 


Copyright,  1896,  by  J.  J . Tissot. 

Jesus  the  Carpenter  Boy. 


Jesus’  Daily  Life. 

If  Jesus  was  the  village  carpenter  He  must  have  been  familiar 
with  every  home  and  family  in  Nazareth.  He  knew  people  of 
all  ages  and  was  acquainted  with  their  circumstances  of  joy, 
sorrow  and  need.  He  learned  about  farm  life  as  He  made  plows 
for  the  farmers,  and  He  learned  to  sympathize  with  a house 
builder,  of  whom  He  told  in  His  stories,  who  started  a house 
without  having  money  enough  to  finish  it,  or  who  tried  to  build 
his  home  upon  sandy  soil  instead  of  upon  a stone  foundation. 
Perhaps  He  thought  of  illustrations  He  would  use  from  sheep 
and  hens  as  He  repaired  sheep-folds  and  made  hen-coops. 
When  He  went  away  from  home  He  got  new  outlooks  on  human 
life  and  toil.  He  had  the  habit  of  walking  in  the  fields  on  Sab- 
bath afternoons,  and  no  doubt  loved  the  solitude  of  Nazareth’s 
lonely  hilltop. 


36 


Life  of  Jesus 


If  it  be  true  that  Joseph  died  when  Jesus  was  a boy,  then  Jesus 
had  to  take  the  place  of  father  to  His  younger  brothers  and  sis- 
ters. He  had,  therefore,  to  spend  much  time  in  their  education, 
and  perhaps  part  of  the  skill  of  Jesus  as  a teacher  came  from  His 
practice  as  school  teacher  to  the  little  group  of  six  other  chil- 
dren, of  whom  He  was  the  instructor. 

Jesus  had  so  short  a time  to  show  what  religion  was  like,  yet 
of  His  three  and  thirty  years  all  but  three  were  spent  in  manual 
toil.  He  never  had  the  leisure  to  go  into  a hermitage  as  John 
did.  He  never  took  time  to  fast  but  once.  He  had  little  pri- 
vacy. He  had  to  learn  life  and  live  out  His  life  in  just  the  same 
kind  of  circumstances  which  cause  us  to  complain  or  to  excuse 
ourselves  for  not  being  more  unselfish. 

The  Simple  Life. 

You  can  understand  what  the  circumstances  of  a man's  life 
have  been  by  little  incidents.  You  remember  that  when  Jesus 
was  consecrated  by  His  parents  in  the  temple,  we  are  told  that 
they  brought  the  offering  of  the  very  poor, — two  doves.  Upon 
one  occasion  when  one  of  His  friends  was  to  be  married,  the  groom 
was  not  able  to  provide  sufficient  wine,  perhaps  because  of  the 
unexpected  appearance  of  guests  who  came  with  Jesus.  His 
disciples  saved  with  scrupulous  care  any  food  that  was  left  over, 
when  they  happened  to  have  an  abundance.  Once  they  did  not 
have  money  enough  between  them  to  pay  their  poll-tax,  and 
when  Jesus  wished  to  show  an  illustration  by  money  He  had  to 
borrow  a shilling  to  do  it.  The  language  of  Jesus  was  that  of  the 
poor  man.  Not  only  did  He  speak  a rural  dialect,  not  the 
language  of  the  scholar  or  philosopher,  but  He  spoke  from  the 
points  of  view  of  the  laboring  man.  The  only  kinds  of  food  He 
ever  mentioned  were  bread  and  water,  the  common  wine  of  the 
country,  and  the  kid  or  the  lamb  that  has  been  saved  for  the 
one  fall  festival  of  meat-eating  or  the  annual  Passover.  His 
friends,  Mary  and  Martha,  and  the  mother  of  Peter's  wife,  as 
well  as  His  own  mother,  did  their  own  house-work.  “If  you 
have  two  cloaks"  He  once  said,  as  if  this  were  an  unusual  luxury. 
He  spoke  of  “the  lamp"  and  “the  bushel"  as  if  there  were  but 
one  in  the  house.  He  begins  the  Beatitudes,  especially  as  they 
are  given  to  us  in  Luke,  with  words  for  those  who  are  poor 
and  hungry.  The  Lord's  Prayer  is  a poor  man's  prayer,  for  it 
asks  for  bread  for  the  coming  day. 

The  persons  of  Jesus'  stories  are  mostly  poor.  Lazarus  is  a 


Intermediate — Chapter  Five 


37 


diseased  beggar.  In  the  story  of  the  two  debtors,  one  owes 
a poor  man's  debt.  The  rich  fool  is  rich  only  as  farmers  are  rich. 
The  man  who  gave  a great  dinner  had  only  one  servant.  The 
story  of  the  feeding  of  the  five  thousand  tells  about  multiplying 
bread  and  fishes,  the  working-man's  lunch.  The  father  in 
the  story  of  the  prodigal  had  but  one  fatted  calf. 

The  silence  of  Jesus  is  as  instructive  as  the  things  He  said. 
From  His  vague  references  to  kings  and  courts  we  know  that 
He  never  saw  a king.  He  refers  to  natural  forces,  sickness  and 
medicine,  not  in  the  language  of  even  the  elementary  science  of 
His  time,  but  in  that  of  the  common  people.  Jesus,  so  far  as  we 
know,  never  saw  a picture.  Probably  He  never  rode  a horse. 
He  left  His  native  land  upon  only  one  occasion,  and  then  for 
only  a walking  trip. 

Jesus  Refers  to  His  Trade. 

Do  you  realize  how  often  Jesus  spoke  about  His  trade?  He 
told  once  about  a man  making  estimates  for  a house,  of  another 
who  laid  the  foundation,  of  the  heavy  house  beams,  and  of  the 
splinter  that  got  into  the  working-man's  eye.  He  spoke  of  the 
double  door  and  the  narrow  wicket  gate,  and  of  the  few  articles 
of  furniture  in  the  house.  In  a recently  discovered  manuscript 
Jesus  is  represented  as  saying  “ Raise  the  stone  and  thou  shalt 
find  me;  cleave  the  wood  and  there  am  I."  That  is, — when  you 
work  as  a mason  or  carpenter,  lifting  burdens  or  working  with 
tools,  “Remember  me,  the  carpenter  who  helps  you."  In  two 
of  the  dearest  passages  in  the  New  Testament  people  have  failed 
to  notice  that  Jesus  was  referring  to  the  daily  work  of  His  youth. 
“Come  unto  me,  all  ye  that  are  weary  and  heavy-laden,"  He 
said.  “Take  my  yoke  upon  you,  for  my  yoke  is  easy."  That 
is,  when  a young  man,  as  a yoke-maker  he  could  fit  wooden 
yokes  to  the  necks  of  oxen,  so  that  they  could  more  easily  draw 
great  loads.  These  sentences  are  a beautiful  way  of  saying  that 
we  can  all  do  hard  work  easier  if  one  who  is  skilful  to  fit  the  bur- 
den to  us  is  helping  us.  Again  He  said,  “In  my  Father's  house 
are  many  mansions.  I go  to  prepare  a place  for  you."  In 
Nazareth  the  “mansion"  possessed  only  a single  room.  In 
order  to  prepare  a place  for  a new  family  it  was  necessary  either 
to  build  on  a room  to  the  house,  or  to  divide  the  one  room  by  a 
partition.  “Our  Father's  house,"  as  Jesus  says,  has  many 
rooms,  and  He,  the  heavenly  carpenter,  is  preparing  one  for  each 
of  the  Father's  children. 


38 


Life  of  Jesus 


Jesus’  Reading. 

Like  our  own  Lincoln,  the  young  man  Jesus  must  have  read 
and  reread  the  few  books  He  knew,  until  they  meant  much  more 
to  Him  than  our  careless  reading  does  now.  It  is  possible  for 
us  to  know,  from  Jesus’  later  teaching,  what  had  impressed  and 
influenced  Him  most  deeply  in  the  Old  Testament.  It  is  a very 
interesting  matter  to  study  this  out. 

His  deepest  interest  was  in  the  prophets.  The  prophets  of 
Israel,  especially  the  earlier  ones,  were  public  men  who  had  the 
greatest  sympathy  with  the  poor  and  the  oppressed.  It  is  doubt- 
ful if  any  other  race  ever  produced  a literature  whose  whole 
keynote  was  this  of  social  justice.  They  all  believed  in  their 
country  and  its  future,  and  they  told  of  a 
kingdom  that  was  to  come,  whose  life  was 
righteous  and  whose  conditions  were  fair 
and  happy.  The  Psalmists  put  the  same 
thought  in  song,  and  both  the  prophets  and 
the  singers  had  faith  that  God,  the  God  of 
the  Hebrews,  would  bring  this  to  pass. 

Jesus  did  not  care  for  the  ceremonial  laws, 
but  He  went  back  to  the  simpler  enactments, 
like  the  Ten  Commandments,  and  those 
which  had  to  do  with  sincere  worship,  benev- 
olence, mercy,  friendship  and  the  relations  of 
marriage  and  the  home. 

A Book  of  the  Law.  Some  passages  were  especially  dear  to  Him. 

anci?nT?oUhof0thePk°nta^  Those  referring  to  the  better  kingdom  we 
teuch  at  shechem.  have  referred  to.  There  are  nearly  a hun- 
dred repetitions  in  the  Book  of  Ezekiel  of  the  phrase  “the 
Son  of  man,”  and  this  is  found  nowhere  else  in  the  Old  Testa- 
ment with  reference  to  a human  prophet.  These  verses  Jesus 
loved  to  apply  to  Himself,  as  being  likewise  the  special  ambassa- 
dor of  God.  Does  not  His  whole  brave  life  show  the  influence 
of  the  teaching  in  the  Fifty-third  of  Isaiah  about  the  one  who  is 
to  redeem  Israel  not  through  conquest  but  by  becoming  a serv- 
ant of  mankind? 

Mastery  of  the  spirit  of  a great  collection  like  the  Old  Testa- 
ment is  gained  only  by  sturdy  patience  and  well-won  insight. 
Such  a student  was  Jesus  the  carpenter. 

Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

What  responsibility  fell  upon  Jesus  in  His  early  manhood? 


Intermediate — Chapter  Five  39 

lust  what  work  was  Jesus  called  upon  as  an  artisan  to  per- 
form? 


Was  the  business  of  a carpenter  in  Nazareth  a profitable  one? 
Explain  your  answer. 


Give  three  proofs  of  the  simplicity  of  Jesus’  personal  life. 


What  do  the  remarks  He  made  in  His  teachings  indicate  was 
His  usual  food? 


Name  three  of  the  poor  people  of  Jesus’  stories. 


What  do  we  learn  from  the  silences  of  Jesus? 


Describe  two  references  which  Jesus  made  to  His  own  trade. 


In  which  of  the  Jewish  laws  did  Jesus  feel  the  deepest  interest? 


Give  one  or  two  ideas  which  Jesus  gained  from  the  prophets. 

Topics  for  Individual  Report. 

Read  Deut.  5 and  6.  Supposing  that  Jesus  found  in  these  two 
chapters  the  gist  of  the  Old  Testament  laws,  tell  briefly  in  your 
own  language  what  you  think  their  great  essentials  were. 


40  Life  of  Jesus 

Read  Ezekiel  47 : 1-12,  and  give  the  explanation  which  you 
think  Jesus  found  in  it. 


Read  Daniel  2,  and  tell  how  you  think  Jesus  interpreted  it. 


What  knowledge  might  Jesus  have  obtained  from  passing 
caravans? 


What  do  you  think  He  would  learn  when  He  went  away  from 
home  to  work? 


How  are  the  teachings  of  Jesus  more  helpful  from  the  fact 
that  He  was  once  a working  man? 


Work  for  All. 

Find  on  the  journey  map  the  approximate  locations  of  Jericho,  Hebron, 
Jerusalem  and  the  wilderness  of  Judea.  Draw  in  pencil  straight  lines  be- 
tween each  of  these  places  and  Nazareth,  and  estimate  the  approximate 
distance  of  each  from  Nazareth  and  from  each  other. 

Also  draw  on  your  journey  map  a line  along  the  road  which  Jesus  took 
from  Nazareth  by  way  of  the  Jordan,  to  the  place  of  John’s  baptizing. 


CHAPTER  VI. 

THE  MAN  WHO  HAD  A NEW  MESSAGE. 

The  great  work  of  John  the  Baptist:  Mark  1 : 1-8. 

The  character  and  mission  of  John:  Luke  1: 14-17. 

Jesus  identifies  Himself  with  John’s  movement:  Mark  1:  9-11. 

“The  bravely  dumb  that  did  their  deed, 

And  scorned  to  blot  it  with  a name, 

Men  of  the  plain  heroic  creed 

That  lov’d  heaven’s  silence  more  than  fame.” 

— James  Russell  Lowell. 

The  Appearing  of  a Great  Man. 

When  Jesus  was  about  thirty  years  old  a man  appeared  in 
Judea,  whose  remarkable  personality  and  influence  were  soon 


Intermediate — Chapter  Six 


41 


felt  a hundred  miles  away,  even  as  far  as  the  secluded  village  of 
Nazareth.  He  was  a young  man  of  Jesus’  own  age,  the  son  of  a 
priest,  but  his  experience  had  been  a distinct  contrast  to  that 
of  his  distant  kinsman. 

There  was  among  the  Jews  at  that  time  a small  group  of  per- 
sons, never  mentioned  in  the  Bible,  who  held  so  firmly  to  the 
national  anticipations  of  deliverance  that  they  had  secluded 
themselves  like  monks  in  order  to  await  it.  They  were  known  as 
Essenes.  They  lived  together,  unmarried,  in  a kind  of  mon- 
astery. They  were  Jews,  but  they  took  no  part  in  the  temple 
service. 

The  Men  to  whom  he  Went  to  School. 

You  will  be  interested  to  know  something  about  them.  Philo 
of  Alexandria,  who  wrote  probably  before  the  death  of  Jesus, 
says  that  they  pursued  agriculture  and  other  useful  arts,  but 
had  no  care  to  accumulate  money,  and  whatever  they  possessed 
they  held  in  common.  They  never  married,  and  they  never 
held  slaves.  They  observed  the  Sabbath  with  great  care,  and 
spent  much  time  sitting,  the  older  above  the  younger,  listening 
while  those  who  were  most  wise  explained  the  Scriptures. 
“ Their  life-long  purity  and  their  recognition  of  a good  provi- 
dence showed  their  love  of  God.  Their  love  of  man  revealed  it- 
self in  their  kindliness,  their  equality,  their  fellowship  passing  all 
words.”  Even  their  tyrants,  says  Philo,  had  been  impressed 
with  their  quiet  but  invincible  freedom  and  their  beautiful 
friendship. 

Pliny  the  elder,  who  wrote  about  fifty  years  after  the  death  of 
Jesus,  says  that  while  they  have  no  children  “the  number  of 
their  fellows  is  kept  up,  for  there  flock  to  them  from  afar  many 
who,  wearied  of  battling  with  the  rough  sea  of  life,  drift  into 
their  system.” 

Josephus  says  that,  before  the  rising  of  the  sun,  which  they 
seem  to  have  reverenced,  “they  never  speak  a word  about  pro- 
fane things.”  He  says  also  that  those  who  joined  them  were 
required  to  be  upon  probation  for  three  years  before  entering 
into  fellowship.  Then  they  were  “allowed  to  join  more  closely 
in  their  way  of  life  and  partake  of  a purer  quality  of  the  waters 
of  purification.”  This  use  of  “waters  of  purification”  by  im- 
mersion or  bathing  was  also,  he  says,  their  daily  custom  before 
meals. 


42 


Life  of  Jesus 


How  John  Regarded  these  Teachings. 

John  probably  did  not  become  a member  of  their  body,  but 
his  education  seems  to  have  been  in  their  neighborhood  and  he 
may  have  been  their  pupil.  Their  beautiful  order  of  life  may 
have  suggested  to  him  the  kingdom  of  brotherhood  which  was 
to  come,  and  their  ceremonial  bathing,  the  rite  of  baptism  as  an 
initiation  into  it.  John  also  retained  their  ceremonial  of  fasting, 
though  he  seems  not  to  have  gone  to  their  extremes  in  Sabbath 
observance.  He  may  have  learned  from  them  the  belief  in  the 
equality  of  man,  and  the  doctrine  of  the  sharing  of  possessions, 
which  he  taught.  They  were  a body  of  men  who  were  trying, 
by  uttermost  obedience  to  the  Law,  to  bring  in  the  kingdom  at 
once,  and  from  their  pure  example  he  may  have  learned  to 
feel  that  it  could  really  be  “at  hand.” 

There  was  a narrow  and  intolerant  and  superstitious  side  to 
their  faith  which  John  also  may  have  shared,  but  in  this  chief 
respect  he  differed  from  them,  that  he  believed  their  principles 
should  not  be  shut  up  to  themselves  in  a monastery  but  carried 
out  where  all  men  might  have  a chance  to  share  them.  So 
John,  though  he  shared  their  solitude  for  a time,  either  as  their 
representative  or  as  an  outcomer  from  their  school,  finally  ap- 
peared in  the  outer  world,  on  the  outskirts  of  the  desert  beside 
the  great  highway  that  leads  up  from  the  Jordan  to  Jerusalem. 


The  Attractiveness  of  John. 

The  attraction  of  John  the  Baptist  was  that  he  was  a Man. 
The  leaders  of  the  people  at  this  time  were  pedants,  merely 


imitative  scholars  of  the  old  Scriptures,  but  this  youth  was  an 
original  thinker.  The  authorities  in  Jerusalem  were  ritual- 


Intermediate — Chapter  Six 


48 


ists  and  were  ever  busy  about  tiresome  observations.  Here 
was  one  who  lived  entirely  above  the  level  of  ritual.  His  aim 
was  to  reverse  the  downward  currents  of  his  time. 

His  appearance  was  the  striking  symbol  of  his  personality. 
He  was  dressed  only  in  a rough  shepherd’s  coat  of  black  and 
white  camel’s  hair,  fastened  at  the  waist  by  a girdle  of  lion’s 
skin.  He  lived  the  life  of  a frontiersman  and  ate  the  food  of  the 
desert.  He  had  a fierce  face,  and  he  spoke  with  a country 
dialect  and  in  a voice  of  thunder.  He  did  not  weakly  lament 
over  the  sorrows  of  the  nation,  and  there  was  nothing  com- 
promising about  his  addresses. 

“ What  are  you  here  for,  you  descendants  of  vipers?”  was  his 
startling  prologue  to  those  who  depended  on  their  religious 
heritage.  “Who  told  you  to  come  here  to  take  refuge  from 
the  judgment  which  is  approach- 
ing?” “ You  say  Abraham  is  your 
father?  I tell  you  God  can  make 
better  descendants  of  Abraham 
out  of  these  pebbles.” 

John  thus  made  a startling  break 
with  his  own  race.  He  also  recog- 
nized no  caste  nor  distinction  in 
those  whom  he  addressed.  Some 
Roman  soldiers  who  were  thought 
beneath  contempt  by  the  Pharisees 
asked  him  humbly  what  they  might 
do  to  please  God.  “Use  violence 
to  no  one;  exact  nothing  by  false 
accusations,  and  be  content  with 
your  pay,”  was  his  answer.  Some 
tax  collectors  who  were  regarded 
generally  as  traitors  because  they  were  agents  of  the  hated 
Roman  authorities  volunteered  to  proffer  their  services  and 
learn  the  demands  of  God.  “Extort  no  more  than  the  law 
allows,”  was  the  prophet’s  simple  reply.  It  was  an  easy  thing 
to  say,  but  it  meant  a revolution  in  their  conduct.  “If  you 
have  two  cloaks,”  he  said  to  the  multitude,  “give  one  to  your 
neighbor.”  “If  you  have  food  share  that  also.”  Here  was 
evidently  a social  movement,  which,  if  it  should  succeed,  was 
going  to  abolish  poverty  as  well  as  racial  barriers,  and  make 
religion  a matter  of  every-day  living.  But  the  text  of  his  usual 
addresses  which  he  repeated  almost  monotonously  from  day  to 


John  the  Baptist  Preaching. 


44  Life  of  Jesus 

day,  was  this:  “ Repent!  Repent!  For  the  Kingdom  of  Heaven 
draws  near!” 

We  can  at  least  dimly  see  the  secrets  of  John's  influence.  A 
rough,  vigorous  man  who  knows  where  he  is  going  pushes  his 
way  anywhere.  A man  who  curries  no  favor  and  treats  all 
people  alike  wins  admiration,  and  when  one  voices  a nation's 
passionate  desire  and  asserts  that  that  desire  is  immediately  to 
be  fulfilled  people  see  in  him  a leader  and  many  desire  to  follow 
him. 

And  yet,  when  the  religious  leaders  of  the  nation  sent  a dele- 
gation to  John  to  ask  him  who  he  was  and  what  he  was  about  to 
do,  he  simply  repeated  a quotation  from  an  ancient  prophecy: 

“I  am  the  Voice  of  one  who  cries  loudly  in  the  desert: 
Prepare  the  way  of  Jehovah. 

Every  chasm  must  be  filled  up, 

Every  hill  must  be  leveled. 

The  winding  ways  must  be  made  straight, 

And  the  stony  pathways  smooth, 

And  all  mankind  shall  see  Salvation  from  God.” 

John's  Ceremony  of  Initiation. 

The  most  notable  act  by  which  John  excited  the  curiosity  of 
those  who  came  to  hear  him  was  that  of  demanding  immediately 
the  ceremony  of  baptism  from  those  who  had  declared  them- 
selves loyal  to  his  teaching.  The  use  of  water  for  ceremonial 
ablutions  was  not  unknown  among  the  Jews,  and  was  practiced, 
as  we  have  seen,  by  the  Essenes.  But  when  John  led  his  fol- 
lowers into  the  muddy  stream  of  the  Jordan,  the  nation's  one 
river,  and  immersed  them  there,  there  was  no  doubt  in  the  minds 
of  those  who  subjected  themselves  to  this  thorough  and  rather 
humiliating  symbol  of  purification  that  he  was  organizing  at 
least  the  elements  of  a band  of  men  who  were  set  apart  for  some 
heroic  purpose.  Some  persons  saw  in  him  the  spirit  of  their  old 
patriot  prophet  Elijah,  who  had  dared  to  stand  almost  alone 
against  the  plots  of  the  foreign  and  idolatrous  queen  Jezebel. 
Others  felt  that  his  proclamation  of  the  kingdom  meant  the 
organizing  of  a rebellion. 

Jesus’  Opinion  of  John. 

Jesus  hastened  from  His  hilltop  home,  down  the  Jordan  valley, 
to  meet  John.  Through  all  these  years  of  silence  He  had  been 


Intermediate — Chapter  Six 


45 


studying  the  same  problems  which  John  had  faced  in  the  desert 
and  He  was,  no  doubt,  now  feeling  very  clearly  that  His  own 
great  future  was  just  at  hand.  He  must  have  listened  to  the 
impassioned  speaker  with  admiration.  He  must  have  felt  to- 
ward him  something  of  hero-worship. 

But  even  more  than  by  mere  admiration  and  feeling  did 
John  impress  Jesus.  Jesus  was  a shrewd  student  of  men.  He 
measured  His  words  also.  The  remark  He  made  about  John 
afterward  should  cause  us  to  revise  our  opinion  of  this  under- 
estimated man.  Jesus  said  of  him  that  no  greater  man  had  been 
born  among  men  than  this  same  John.  Does  this  seem  ex- 
aggeration? But  consider  just  what  Jesus  meant.  He  did  not 


From  a photograph. 

The  Jordan  River. 

At  the  traditional  place  of  Christ’s  baptism. 

refer  to  his  fame  or  his  personal  achievements  or  even  his  in- 
fluence. He  compared  him  with  the  Hebrew  prophets,  who 
were  the  greatest  men  He  knew.  He  considered  the  visionless 
times  in  which  John  lived  and  remembered  how  he  rose  above 
the  greatest  of  the  prophets  in  his  ignoring  of  race  and  ritual  and 
in  his  practical  demand  that  men  should  stop  waiting  for  the 
golden  age  and  should  actually  begin  to  create  it.  He  saw  in 
him  the  most  inspired  and  also  the  most  effective  apostle  of 
human  betterment  who  had  yet  appeared.  And  can  you  compare, 
in  these  two  great  factors  of  magnificent  conception  and  prac- 
tical endeavor,  any  philosopher  of  Greece  or  Rome? 

The  Enlistment  of  Jesus. 

Jesus  qualified  His  praise  of  John.  He  said  that  children  who 
should  live  in  the  kingdom  when  it  should  actually  come  would 


46 


Life  of  Jesus 


be  greater  than  He,  that  is,  greater  in  their  knowledge  of  what 
it  should  really  mean  to  men.  Jesus  differed  with  John  in  many 
ways.  For  instance,  He  saw  God  as  the  God  of  construction 
and  not  of  destruction,  as  John  did,  but  it  is  a strong  tribute  to 
His  greatheartedness  that  He  bowed  Himself  at  the  feet  of  John 
as  his  follower  and  allied  Himself  with  this  movement  for  the 
purifying  of  the  nation’s  life.  When  Jesus  came  and  asked  to 
be  baptized  by  John  He  was  not  claiming  leadership,  He  was 
becoming  a soldier  in  the  ranks,  but  it  was  a distinct  enlistment. 

And  it  was  then,  according  to  accounts  that  seem  to  have 
come  from  Jesus’  own  lips,  that  He  felt  the  Spirit  of  God  descend 
into  His  life  and  set  Him  apart  for  His  life  work. 

Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

In  what  direction  from  Nazareth,  and  how  far  away,  did 
John  the  Baptist  do  his  work? 


Tell  what  you  can  about  the  Essenes. 


What  did  John  borrow  from  them? 


How  did  he  differ  from  them? 


Describe  John’s  personal  appearance. 


What  was  his  advice  to  the  soldiers? 


Intermediate — Chapter  Six 


47 


What  to  the  tax  collectors? 


What  was  the  meaning  of  the  ceremonial  which  John  de- 
manded? 

What  made  John  so  attractive  to  the  multitude? 


Just  what  was  he  trying  to  get  people  to  do? 


Topics  for  Individual  Report. 

What  does  baptism  mean  in  the  Christian  church  to-day? 


Why  does  it  precede  rather  than  follow  church  membership? 


What  do  you  think  would  have  been  the  result  of  John’s  work 
if  he  had  continued  without  being  interrupted  by  imprisonment? 


From  what  you  know  of  Jesus  and  John  so  far,  how  do  you 
think  they  differed?  Upon  what  did  they  agree? 


Work  for  All. 

Color  upon  the  accompanying  map  the  desert  portions,  and  draw  a 
circle  around  the  portion  which  you  think  was  familiar  to  John  and  to 
Jesus. 


48 


Life  of  Jesus 

CHAPTER  VII. 

JESUS’  CHOICE  OF  A CALLING. 

Jesus ’ choice  of  a calling:  Mark  1:  10-13;  Matt.  4:  1-11. 

“The  Son  of  man  came  not  to  be  ministered  unto  but  to 
minister”:  Mark  10:  45. 

“When  the  fight  begins  within  himself, 

A man’s  worth  something.” — Robert  Browning. 

You  have  been  learning  what  Jesus  has  been  doing.  What  do 

you  suppose  has  been  going  on 
within?  We  have  some  valuable 
accounts,  which  seem  to  have  come 
originally  from  Jesus  Himself, 
which  tell  us  so  much  about  what 
Jesus  was  thinking  during  these 
days  that  they  may  almost  be 
called  pages  from  His  moral  auto- 
biography. 

We  generally  know  these  stories 
as  “the  temptation”  of  Jesus,  but 
that  word  is  hardly  large  enough. 
They  describe  to  us  Jesus’  choice  of 
a calling. 

Picture  the  circumstances. 
Jesus  feels  a sudden  reaction  from 
the  tumult  of  the  crowd.  He  sees 
the  grandeur  and  He  sees  too  the  limitations  of  John’s  idea. 
All  the  pent-up  questions  of  His  early  manhood  press  for  answer 
at  once.  A spiritual  voice  within  Him  tells  Him  that  He  needs 
to  be  alone  and  find  out  just  what  His  attitude  toward  life  is 
going  to  be. 

Something  of  this  sort  happens  when  a young  man  or  woman 
comes  to  the  city  to  begin  work  or  school.  He  leaves  much  be- 
hind, the  cosy  home  atmosphere,  the  indulgent  and  approving 
faces  of  his  parents  and  family,  and  the  customs  and  recreations 
of  his  neighborhood.  The  ideals  that  are  cherished  by  those 
whom  he  knows  and  loves  meet  a real  test.  He  takes  up  much 
that  is  new:  new  work,  difficult  because  unfamiliar,  new  teach- 
ers or  employers  and  companions  and  the  inspiring  opportunities 
of  a larger  life.  How  hard  it  is  to  be  at  home  in  the  new  sur- 
roundings, to  face  each  fresh  day  without  any  guidance  but  his 


Intermediate — Chapter  Seven 


49 


own  wisdom,  and  how  careful  is  his  task  in  discriminating  be- 
tween the  ideals  of  his  old  surroundings  and  of  the  new,  and  in 
deciding  which  shall  really  be  his  own. 

And  so  it  was  with  Jesus. 

Most  pressing  of  all,  no  doubt,  was  this  inquiry  which  Jesus 
may  have  put  to  Himself,  in  some  such  words  as  these:  “Here 
am  I,  with  only  one  life  to  invest  for  My  Father.  Just  how  am 
I to  put  it  to  service?  How  may  I avoid  mistake  and  waste, 
and  make  it  count  most  for  the  kingdom  that  is  coming?” 

Well,  this  is  the  question  you  too  have  to  answer,  and  you 
must  be  interested  in  trying  to  learn  how  Jesus  faced  the  problem. 

What  Happened  in  the  Desert. 

Many  scholars  think  that  it  was  winter  when  Jesus  went 
down  into  the  desert  of  Judea.  It  is  a region  of  canons  with 
tawny  sides  of  rock  and  sand,  little  vegetation,  a few  scanty 
brooks  and  many  caverns,  in  one  of  which  perhaps  Jesus  camped 
out.  Mark  states  that  “He  was  with  the  wild  beasts,”  but 
some  of  the  manuscripts  read  instead,  “He  was  with  the  En- 


From  a photograph. 

The  Mount  of  Temptation. 


The  Mount  of  Temptation  ( Mons  Quarantania) , the  traditional  scene  of  Christ’s  temp- 
tation, is  on  the  eastern  edge  of  the  rugged  wilderness  of  Judea,  a few  miles  north  of 
Jericho.  In  its  bare  and  desolate  sides  are  many  holes  and  caves  which  were  the  homes  of 
hermits  in  past  ages. 

lightened,”  that  is,  in  a monastery  of  the  Essenes.  This  reading 
is  probably  an  error.  It  is  not  impossible,  however,  that  Jesus 
shared  their  hospitality.  Even  to  this  day  this  region  contains 
many  hermit  shelters.  It  is  not  necessary  to  suppose  that 
Jesus  remained  entirely  in  one  spot.  The  temptation  stories 
tell  us  of  His  being  upon  an  exceedingly  high  mountain  and 
again  in  the  city  of  Jerusalem.  One  is  sometimes  never  more 


50 


Life  of  Jesus 


alone  than  in  a strange  city  , and  it  is  possible  that  Jesus  thought 
out  part  of  His  problem  walking  in  the  country  or  even  resting 
in  the  temple  courts. 

The  fasting  too  is  not  to  be  made  too  prominent.  It  was  not 
like  Jesus  to  undertake  deliberately  to  weaken  His  body  or  to 
imitate  ascetic  customs.  He  was  no  doubt  too  engrossed  to 
think  of  food,  and  His  mind  grew  clearer  as  He  freed  it  from  the 
demands  of  the  body. 

Nor  are  we  to  think  of  the  tempter  as  a Satan  with  hoof  and 
horns,  or  even,  as  Bengel  has  suggested,  a scribe,  who  pro- 
pounded questions  that  should  shake  His  faith.  He  was 
tempted  “in  all  points  as  we  are,”  and  we  are  never  tempted  in 
such  fashions.  We  are  always  tempted  from  within. 

Indeed  if  the  stories  of  the  temptations  represent  at  all  what 
came  to  Jesus,  they  must  have  come  from  His  own  thoughts, 
and  is  it  not  best  to  think  that  He  tried,  as  Orientals  do,  by  a 
series  of  striking  pictures  to  represent  what  took  place  in  His 
own  heart?  Let  us  see  if  we  can  read  those  pictures. 

What  the  Temptations  Were. 

The  first  was  temptation  of  the  body.  The  bodily  life  is 
good.  Jesus  was  no  ascetic.  He  was  a sturdy  workingman. 
He  had  great  endurance,  and  wholesome  physical  ideals. 

He  had  to  face  the  question,  Is  a life  of  bodily  indulgence 
worth  while?  This  is  the  first  and  hardest  temptation  which 
young  people  have  to  face.  It  comes  just  when  the  bodily 
energies  are  at  full  tide,  when  the  passions  are  fiercest,  when  the 
power  of  self-restraint  is  least  trained,  when  the  risks  of  in- 
dulgence are  most  readily  accepted. 

The  body  has  its  rights,  its  innocent  joys,  its  demands  for 
satisfaction. 

How  did  the  problem  come  to  Him?  Was  He  tempted  by 
that  primal  desire,  physical  indulgence?  We  cannot  deny  it, 
if  He  were  really  a man.  Was  He  tempted  to  a life  of  ease  and 
of  luxury?  Who  has  failed  to  meet  such  enticements? 

You  know  how  this  trial  meets  you  now,  the  temptation  to 
use  the  body  as  a toy,  to  overdo  in  the  quest  of  pleasure,  to  be 
hungry  for  a perpetual  good  time.  Jesus  did  not  undervalue 
or  despise  any  of  these  things.  He  was  even  criticised  for  being 
too  fond  of  festivals.  But  He  decided  that  it  was  not  worth 
while  to  live  just  for  these  things.  Man  cannot  live  upon  such 
things  alone. 


Intermediate — Chapter  Seven 


51 


There  was  a sect  in  Jesus’  time  that  had  chosen  this  way  of 
life,  and  one  of  the  callings  that  beckoned  to  Him  was  theirs. 
They  were  called  Sadducees.  They  met  the  unrest  of  Roman 
rule  by  saying:  “Let  us  not  worry  about  the  future.  Let  us  be 
comfortable  and  keep  out  of  trouble.  We  will  live  our  own  lives, 
and  let  the  country  take  care  of  itself/ 9 To  this  group  belonged 
many  of  the  priests,  most  of  the  educated  people  and  all  the 
wealthy  people.  If  Jesus  would  identify  Himself  with  them, 
His  would  be  an  easy  life. 

In  our  own  time  we  see  many  who  yield  to  this  fever  for  in- 
dulgence as  a life  pursuit.  The  quest  for  money,  for  luxury,  for 
selfishness  has  become  a national  peril.  Others  stand  sternly 
above  this  passion,  which  is  half  savage,  and  work  earnestly  for 
the  social  good.  Every  young  person  comes  to  the  parting  of 
the  ways,  and  has  sometime  to  decide  where  he  belongs. 

Jesus  came  to  this  point,  and  He  determined  that  He  would 
not  side  with  the  party  of  indulgence.  He  would  not  be  a 
Sadducee. 

The  Call  of  Enthusiasm. 

Next  enthusiasm  claimed  Him. 

Enthusiasm  is  a good  thing.  How  much  the  world  has  been 
moved  forward  on  the  strength  of  the  enthusiasts! 

But  enthusiasm  has  its  perils.  You  know  them.  There  is  the 
tendency  to  “spill  over,”  to  overwork  for  a week  and  then  be 
incapacitated  for  work  for  a month;  to  have  violent  attach- 
ments and  fierce  loyalties,  succeeded  by  indifference;  to  have 
hysteria,  to  do  spectacular  deeds;  to  show  off;  to  bluff;  to  do  for 
effect;  to  act  on  shallow  learning  or  imperfect  preparation;  to 
dream  impossible  achievements  and  expect  magical  results. 

This  trial  came  to  Jesus.  Popularity  was  easy  just  then. 
He  could  easily  outdo  John.  He  could  state  things  in  an  at- 
tractive manner  that  would  have  overshadowed  the  desert  en- 
thusiast. He  could  climb  any  “pinnacle”  and  by  leaping  off 
gain  an  open-mouthed  following. 

There  was  a party,  even  a vocation,  that  represented  that 
temptation  at  that  time.  They  were  the  Pharisees.  Origi- 
nally by  their  pure  principles  the  Puritan  and  patriotic  leaders 
of  the  nation,  they  had,  in  their  enthusiasm  for  ideal  conditions, 
separated  themselves  not  only  from  the  hated  Romans  but  even 
from  the  common  people.  They  had  raised  the  commentaries 
on  the  ancient  laws  to  a fetich  and  they  spent  all  their  time 
anxiously  worshiping  them.  They  anticipated  a magical  com- 


52 


Life  of  Jesus 


ing  of  a Messiah-Prince  who  should  ride  into  Jerusalem  through 
the  air,  and  in  reward  for  their  fidelity  to  the  law  do  a few  sen- 
sational deeds  that  should  lift  Him  and  them  to  the  summit  of 
glory  in  a kingdom  of  the  miraculous. 

This  very  sort  of  temptation  meets  you  now.  America 
especially  knows  the  man  of  the  “ short  cut.”  Ours  has  been 
called  “the  Gilded  Age,”  meaning  the  age  that  accepts  imita- 
tions. We  prepare  for  life  with  shallow  courses  and  shoddy  work. 
Much  of  our  prosperity  and  a good  deal  of  our  play  is  gambling. 
We  are  guilty  of  inflated  living.  We  expect  results  without 
waiting  for  them  and  without  deserving  them. 

Is  it  not  hard,  in  school,  in  society,  in  business,  in  politics,  to 
belong  to  the  side  of  sobriety  and  thoroughness? 

Jesus  determined  that  He  would  do  that,  and  He  would  not 
be  a Pharisee. 


The  Call  of  Power. 

Finally  power  beckoned  to  Him. 

Power  is  good  also.  Jesus  had  by  this  time  discovered  that 
He  was  a man  of  power.  You  cannot  be  with  men  without  un- 
consciously measuring  yourself,  and  one  of  the  joys  of  youth  is  the 
feeling  that  one  is  able,  and  able  to  match  up  to  the  strongest. 

But  power  is  often  misused.  To-day  you  know  how  the 
lawyer  often  misuses  his  knowledge,  the  physician  his  skill,  the 
minister  his  influence,  the  business  man  or  the  corporation  of 
business  men  their  opportunity,  the  strong  nation  its  strength. 
Ours  is  an  age  of  power.  It  worships  power,  and  it  yields  to  the 
men  of  force. 

Always  misused  power  involves  the  selling  of  one’s  ideals.  It 
means  that  simple,  old-fashioned  morality  has  to  give  way  to 
opportunity,  and  one  who  yields  to  this  temptation  can  no 
longer  live  on  good  terms  with  his  conscience. 

Power  had  its  votaries  in  Jesus’  day.  These  were  the  Zealots. 
Jesus  later  had  one  of  them  as  a disciple.  They  were  revolu- 
tionaries, perhaps  somewhat  like  modern  anarchists.  They  said : 
“Let  us  risk  all!  Let  us  start  riots  against  our  tyrants.  Let  us 
call  every  man  a traitor  who  will  not  fight!” 

It  was  an  attractive  call,  and  it  had  its  excuse.  The  Jews 
were  truly  a subject  people,  and  patriotism  seemed  to  counsel 
resistance.  There  was  also  some  prospect,  in  those  times  of  un- 
rest, for  success.  Perhaps  Jesus  could  have  started  a religious 
war,  and  become  a Mohammed. 


Intermediate — Chapter  Seven 


53 


But  the  Jews  at  their  best  had  never  proved  able  to  govern 
themselves.  The  world  was  not  ripe  for  a republic.  Its  so- 
called  republics  were  military 
despotisms.  Jesus  could  have 
baptized  His  nation  in  blood, 
and  perhaps  risen  to  the  “ moun- 
tain top”  of  despotic  power. 

Another  group  of  men  who  not 
only  sought  but  possessed  power 
existed  in  the  priestly  party  in 
Jerusalem.  They  were  led  by 
Annas,  an  ex-high  priest,  and  were 
of  the  Sadducean]  faith  and  prac- 
tice. They  wielded  great  political 
power,  by  playing  into  the  hands 
of  the  Romans;  they  retained 
spiritual  dominance  by  depending 
upon  the  religious  devotion  of  the 
people,  and  they  had  enriched 
themselves  by  seizing  the  monopoly  of  the  sale  of  whatever  was 
used  for  the  temple  sacrifices.  Those  who  allied  themselves 
with  this  unscrupulous  group  were  the  virtual  rulers  of  Pales- 
tine. 

To-day  we  who  are  young  hear  a similar  call.  The  lust  for 
power  grips  us.  We  see  men  stand  above  others  through  sheer 
lack  of  conscience.  We  have  in  politics  the  demagogue,  in 
society  the  “ climber,”  in  the  labor  world  the  “grafter,”  in 
business  the  monopolist.  Always  there  has  been  the  sale  of 
ideals,  the  use  of  unscrupulous  methods,  the  denial  of  brotherhood. 
The  individual  has,  as  Jesus  would  say,  “ knelt  down  to  Satan.” 

Jesus  resisted  the  temptation  of  “success.”  He  did  not  be- 
come a Zealot.  He  did  not  join  the  high  priestly  party. 

The  Summary. 

What  Jesus  finally  did,  then,  in  those  fierce  days  in  the  desert 
was,  first:  to  put  His  body  in  its  rightful  and  minor  place;  to 
curb  His  enthusiasms  within  the  limits  of  efficiency;  to  hold  His 
powers  in  the  sway  of  conscience.  He  refused  money-greed, 
short  cuts  and  substitutes  and  the  degradation  of  His  talents. 
In  our  age  when  we  have  a clan  of  money-barons,  a class  of 
climbers  and  a group  of  men  of  conscienceless  power  who  are 
conspicuous  but  not  honored,  Jesus  would  walk  soberly  apart. 


54 


Life  of  Jesus 

What  Calling  did  Jesus  Choose? 

Let  us  answer  boldly,  HE  CHOSE  TO  BE  THE  MESSIAH. 

Not — let  us  hasten  to  say— the  Messiah-Prince  whom  the 
Pharisees  expected,  but  the  Messiah-Servant  whom  the  noblest 
of  the  prophets  had  foreseen.  He  had  read  the  prophets  more 
closely  than  had  even  the  scribes  of  the  law.  He  saw  that  the 
whole  sympathy  of  the  prophets  was  with  the  man  who  is  a serv- 
ant, the  poor  and  the  oppressed.  For  the  relief  of  a nation  of 
such  the  prophets  had  asserted  that  a Messiah  (the  word  means 
an  “ anointed  77  or  commissioned  one)  was  to  come.  Jesus  seized 
the  hint  that  is  found  in  the  Fifty-third  of  Isaiah.  “ A nation  of 
servants  must  be  saved  by  their  Servant/7  He  had  said.  “ I will 
try  to  be  that  Servant.7 7 

The  task  of  Jesus  through  life  was  to  be  the  Messiah  which 
His  people  needed,  but  which  they  did  not  expect  or  want. 
How  He  accomplished  this  marvellous  task  is  the  life  story  of 
Jesus  of  Nazareth. 

What  this  Means  to  Us. 

These  choices  of  Jesus  of  the  great  motives  and  responses  to 
duty  are  so  close  to  our  own  decisions  which  we  are  making  that 
they  may  well  nigh  be  put  in  a set  of  personal  resolutions,  some- 
what as  follows: 

I will  make  my  comforts,  my  leisure,  my  pleasures  help  and 
not  hurt  the  life  of  the  spirit; 

I will  care  little  whether  men  know  me,  but  much  whether 
they  feel  me; 

I will  not  get  power  or  wealth  at  the  price  of  compromise  with 
my  conscience  and  I will  use  whatever  wealth  or  power  comes  to 
me  as  a steward  of  my  Father; 

And  in  all  my  choices  I will  never  forget  that  I am  a son  of 
God. 

Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

Why  did  Jesus  go  off  alone  at  this  time? 


What  was  the  one  great  question  which  He  had  to  decide? 


Intermediate — Chapter  Seven  55 

How  do  you  think  He  spent  His  time  when  He  was  in  retire- 
ment? 


What  was  the  meaning  of  the  temptation  of  the  loaves? 


What  sect  in  Jesus’  time  had  yielded  to  that  temptation? 
In  what  ways? 


What  did  the  temptation  of  the  pinnacle  mean? 


What  sect  had  yielded  to  that  temptation?  In  what  ways? 


What  was  the  meaning  of  the  temptation  of  the  mountain- 
top? 


What  sect  had  yielded  to  that  temptation?  In  what  ways? 


Why  did  Jesus  refuse  the  first  temptation? 


Why  did  He  refuse  the  second? 


Why  did  He  refuse  the  third? 


56 


Life  of  Jesus 


Just  what  did  Jesus  decide  should  be  His  life  work? 


How  may  we  imitate  each  of  the  decisions  of  Jesus  now? 
(Three  answers.) 


Topics  for  Individual  Report. 

What  kind  of  man  would  Jesus  have  become  if  He  had  yielded 
to  the  first  temptation? 


What  would  have  been  the  result  if  He  had  yielded  to  the 
second? 


What  would  He  have  attained  if  He  had  yielded  to  the  third? 


From  your  study  of  Jesus*  choice  write  down  three  tests  which 
would  be  good  guides  to  a young  person  now  in  making  the  choice 
of  a calling. 


Give  one  or  two  suggestions  as  to  personal  plans  for  a boy  or 
a girl  who  wishes  to  live  according  to  the  spirit  of  Jesus*  choice, 
but  does  not  yet  know  what  vocation  to  choose. 


57 


Intermediate — Chapter  Eight 

CHAPTER  VIII. 

HOW  JESUS  WENT  ABOUT  HIS  WORK 

Jesus  goes  to  His  own  country:  Mark.  1 : 14,  15. 

He  begins  to  teach : Luke  3:  23;  4: 14,  15. 

How  Jesus  went  about  His  work:  John  4:  4-42;  Luke  7 : 36-50. 

“They  call  Him  the  Son  of  God  because  He  thought  every- 
body was.” — Gerald  Stanley  Lee . 

Just  at  this  point  when  we  are  most  eager  to  know  how  Jesus 
put  His  life  choices  into  effect,  the  evangelists  leave  us  without 
complete  information. 

We  know  in  a general  way  that,  not  long  after  the  baptism 
of  Jesus,  the  public  work  of  John  closed  as  suddenly  as  it  had 
begun.  The  arrest  of  the  fearless  preacher  ended  his  mission. 
Henceforth  he  decreased  as  Jesus  increased  in  public  notice. 

Jesus  returned  to  His  own  province  and  began  to  repeat  the 
substance  of  the  message  which  John  had  spoken:  “The  time 
is  fulfilled!  The  kingdom  of  God  is  at  hand!  Repent,  and  be- 
lieve in  the  good  news!” 

The  evangelists  are  so  entirely  intent  upon  the  public  life  of 
Jesus  that  we  get  only  an  occasional  glimpse  of  the  personal  side. 
We  do,  however,  by  careful  scrutiny,  find  that,  behind  the  pub- 
lic teaching,  Jesus  was  continually  engaged  in  personal  conversa- 
tion. This  method  probably,  if  we  could  know  all  the  facts, 
would  turn  out  to  have  been  the  most  effective  instrument  that 
He  used.  You  will  recall  in  your  own  lives  that  while  you  have 
often  been  stirred  by  some  public  address,  the  real  changes  of 
your  thought  and  act  have  been  more  greatly  helped  by  per- 
sonal converse  with  a friend.  It  is  a slow  method  and  few  have 
the  patience  to  depend  upon  it,  but  Jesus  saw  that  if  He  were  to 
lead  a nation  toward  righteousness  He  must  begin  to  help  make 
a nation  of  righteous  persons. 

When  Jesus  began  to  gather  about  Himself  a circle  of  com- 
rades, as  we  shall  see  Him  doing  in  the  next  chapter,  it  meant  the 
beginning  of  daily  conferences  with  them  which  continued  for  a 
space  of  two  or  three  years.  He  therefore  spent  more  time  in 
this  way  of  personal  approach  than  in  any  other.  Many  of 
His  teachings  which  we  think  of  as  having  been  delivered  in  pub- 
lic address  are  no  doubt  handed  down  to  us  out  of  the  memories 
of  those  to  whom  they  first  came  not  as  discourses  but  who  took 
part  in  them  through  question  and  dialogue  in  quiet  interviews 
with  Jesus  alone, 

l ' 


58 


Life  of  Jesus 


The  fourth  and  latest  of  the  Gospels  emphasizes  this  feature 
of  Jesus'  work,  but  as  it  places  events  in  order  of  argument 
rather  than  of  time  we  are  not  always  sure  how  the  conversa- 
tions which  it  reports  are  to  be  dated.  There  is  one  conversa- 
tion, one  of  the  first  related  in  the  Gospel  according  to  John, 
which  we  are  sure  from  its  contents  did  not  come  early  in  Jesus' 
ministry,  but  which  the  author  places  there  because  it  is  so 
typical. 

The  Samaritan  Woman. 


The  evangelist  speaks  of  Jesus  as  having  come  at  mid-day  to 
the  well  of  Jacob  which  is  between  mounts  Ebal  and  Gerizim  in 
Samaria,  near  a hamlet  called  Sychar.  He  sits  down  beside  the 
well,  tired  and  dusty,  while  His  companions  go  into  the  village 
to  buy  food.  While  He  is  there  a woman  of  the  village  comes 
out  to  draw  water. 

The  story  puts  before  us  an  individual  who  would  seem  to  be 
hopeless  as  a subject  for  moral  betterment  by  personal  approach. 
In  the  first  place,  she  was  a Samaritan,  a member  of  that  mon- 
grel race  whom  all  Jews  despised  and  who,  set  in  the  isolation 


Entrance  to  Vault  over  Jacob’s  Well.  The  Vault  and  the  Mouth  of  the  Well. 

Jacob’s  well  has  been  covered  by  a succession  of  churches,  the  last  of  which  was  de- 
stroyed at  the  time  of  the  Crusades.  Many  of  the  ruins  now  remain.  The  mouth  of  the 
well  is  several  feet  below  the  present  surface  of  the  ground,  and  is  approached  by  steps 
leading  through  a small  doorway  into  a vaulted  chamber  about  fifteen  feet  square. 


of  contempt  in  the  heart  of  the  land,  had  come  in  time  to  deserve 
most  of  the  contempt  that  had  been  heaped  upon  them.  They 
were  regarded  as  many  Christians  to-day  regard  Mormons, 


Intermediate-Chapter  Eight  59 

Although  they  had  in  times  past  been  aggressive  enemies  of  the 
Jews,  they  had  Hebrew  blood  in  their  veins  and  in  their  own 
temple  on  the  top  of  Mount  Gerizim  they  continued  to  sacrifice 
according  to  what  they  held  to  be  the  primitive  Jewish  custom. 
This  fact  added  sectarian  to  racial  hatred  between  the  two  peo- 
ples. This  woman  herself  was,  as  her  appearance  showed,  dis- 
solute in  character,  and  probably,  as  her  untimely  coming  to  the 
well  suggests,  a lazy  slattern.  It  was  then  regarded  as  a breach 
of  etiquette  for  a man  to  hold  conversation  in  any  public  place 
with  any  woman  not  of  his  own  family.  The  criticism  which  the 
companions  of  Jesus  expressed  of  Him  on  their  return  was  quite 
natural.  Most  rabbis  would  have  entirely  avoided  so  difficult 
and  delicate  a situation,  by  refraining  from  noticing  the  woman. 
It  might  have  been  questioned  by  any  man  whether  there  was 
any  helpful  fellowship  possible  between  himself  and  one  who 
was  bad  and  idle  and  thoughtless.  And  especially  so  here. 
The  life  of  the  pure-minded  Jesus  was  like  a volume  bound  in 
gold,  hers  was  like  a yellow  journal. 

The  Fourth  Gospel  tells  us  how  Jesus  instantly  threw  aside 
conventionality 
and,  seeing  here  a 
fellow  creature  who 
was  in  bitter  though 
unconscious  need, 
endeavored  by 
friendliness  to  help 
her.  The  conversa- 
tion that  followed  is 
rightly  regarded  as 
one  of  the  most  re- 
markable dialogues 
in  history. 

How  would  you 
win  the  friendliness 
of  an  evil  doer?  By 
doing  him  a favor. 

This  is  the  natural 
answer,  but  there  is 
a deeper  one.  By 
allowing  him  to  do 
you  a favor.  To 
do  a favor  may  make  its  recipient  uncomfortable,  but  he  who 


Plan  of  Nablus  (Shechem)  and  Vicinity. 
Showing  the  location  of  Jacob’s  well  and  Sychar. 


60  Life  of  Jesus 

does  you  a favor  is  at  once  set  at  ease  and  feels  presumptively 
friendly. 

There  was  only  one  favor  which  the  Samaritan  woman  could 
do  Jesus,  and  He  asked  it. 

“ Will  you  give  me  a drink  of  water?” 

As  the  woman  sank  her  bucket  into  the  well,  which  was  over 
a hundred  feet  deep,  she  could  not  forbear  referring  to  the  an- 
cient feud. 

“You  must  be  very  thirsty  to  be  asking  for  a drink  from  a 
Samaria  woman.” 

Jesus  prob'ably  told  her  that  He  did  not  share  in  the  old  prej- 
udice, but  went  on  to  say  that  He  too  could  give  a favor  if 
asked. 

“There  is  a thirst  which  I too  can  help  to  quench.  If  you 
should  ask  Me  I could  tell  you  of  a living  water  better  than  this.” 

The  Orientals  are  fond  of  talking  in  pictures,  and  the  woman 
knew  that  this  statement  of  Jesus  was  a puzzle,  which  she  was 
asked  to  solve.  But  she  chose  to  be  frivolous. 

“Sir,  you  know  that  you  have  nothing  to  draw  with,  and  the 
well  is  deep.  Are  you  greater  than  our  father  Jacob  who  dug 
this  well,  and  gave  drink  here  to  himself  and  his  sons  and  his 
cattle?” 

“After  one  has  drunk  of  this  water  one  becomes  thirsty  again, 
but  if  you  should  have  the  water  that  I can  give,  you  will  never 
again  be  thirsty.  The  water  that  I shall  give  will  become  in 
you  a well  of  water,  springing  up  unto  eternal  life.” 

But  the  woman,  who  could  see  plainly  now  that  He  was  asking 
her  to  think  of  His  deeper  meaning,  refused  to  be  serious. 

“Ah,  sir,”  she  said  yawning,  “do  give  me  this  well  of  water,  so 
that  I shall  not  be  thirsty  and  have  to  come  clear  out  here.” 

Jesus  had  been  willing  to  break  the  rules  of  etiquette  so  long 
as  the  woman  offered  the  same  respect  which  He  showed  to  her, 
but  when  she  became  silly  He  could  do  nothing  but  ask  that  the 
conversation  should  continue  according  to  Oriental  notions  of 
propriety. 

“Go  and  call  your  husband,”  He  said  quietly. 

“I  haven't  any  husband,”  she  answered  airily. 

The  face  of  Jesus  was  downcast  as  He  said  in  a low  tone: 

“The  man  with  whom  yt)u  are  living — is  not — your  hus- 
band?” 

There  was  a moment  of  silence.  It  did  not  take  penetration 
to  make  this  remark  as  much  as  it  did  courage.  The  tone  of 


Intermediate — Chapter  Eight 


61 


Jesus  was,  strangely  enough,  not  of  reproach  but  of  pity.  Still 
mockingly,  but  no  longer  smiling,  the  woman  said, 

“ You  are  a soothsayer,  I see.” 

Although  she  was  embarrassed,  the  woman  did  not  go.  As 
if  she  would  atone  for  her  frivolity,  she  turned  the  conversation 
in  a religious  direction,  and  as  though  she  would  essay  to  prove 
that  she  was  correct  as  a theologian  even  if  she  was  imperfect  as 
a moralist,  she  pointed  to  the  temple  on  the  adjoining  hill. 

“Our  forefathers  worshiped  on  yonder  mountain,  but  your 
people  say  that  Jerusalem  is  the  place  where  men  ought  to 
worship.” 

“Woman,”  said  Jesus  earnestly  (“woman”  was  a title  of 
respect,  and  Jesus  had  not  used  it  before  in  speaking  to  her), 
“believe  Me,  the  time  is  coming  when  men  will  worship  our 
Father  neither  in  this  mountain  nor  in  Jerusalem.  God  is 
spirit,  and  they  that  worship  Him  then  shall  worship  Him  in 
spirit  and  in  truth.  The  Father  seeks  to  have  such  to  worship 
Him.” 

We  have  only  the  briefest  note  of  the  remainder  of  the  con- 
versation. The^writer  of  the  Fourth  Gospel  represents  the  woman 
as  saying,  after  a further  dialogue  perhaps,  that  the  Messiah 
would  sometime  appear,  when  He  would  explain  everything. 
He  also  states  that  Jesus  revealed  to  the  woman  that  He  Him- 
self was  the  Messiah.  Though  Jesus  himself  was  conscious  of 
this  fact,  such  a revelation,  as  we  shall  see,  could  have  come 
only  very  late  in  the  life  of  Jesus,  when  He  had  prepared  His 
friends  to  receive  it,  and  He  could  have  said  this  to  the  woman 
only  after  an  explanation  of  Himself  and  of  her  relation  to  the 
Father  to  which  she  yielded  in  the  most  honest  and  complete 
surrender.  The  incident  leads,  in  John's  Gospel,  to  the  going 
of  Jesus  to  the  village  and  remaining  there  with  the  Samaritan 
inhabitants  for  two  days. 

The  explanation  which  Jesus  gave  His  friends  when  they  re- 
turned shows  the  purpose  of  relating  this  dialogue.  They  did 
not  dare  to  reproach  Him  aloud  for  talking  with  the  woman,  but 
they  looked  their  feelings. 

“Rabbi,  have  something  to  eat,”  said  one  of  them  coldly. 

“I  have  had  meat  that  you  do  not  know  about.” 

“Has  anybody  brought  him  some  meat?”  one  asked  stupidly. 

It  was  early  spring.  Jesus  pointed  across  the  open  meadow, 
along  which  the  woman  was  departing  with  her  water  pot  on  her 
head. 


62 


Life  of  Jesus 


“ You  say  it  is  winter,  and  that  it  will  be  four  months  before 
harvest.  Look,  I tell  you;  the  fields  are  already  white  for  harvest.” 

And  as  they  saw  the  woman  and  the  distant  village  and  under- 
stood His  enigma,  He  continued, 

“You  speak  of  meat?  It  is  meat  to  me  to  do  the  Father’s 
will,  and  to  accomplish  His  work.” 

And  this  was  the  chief  method  by  which  He  did  it. 

The  evangelists  suggest  many  other  occasions  where  Jesus 
was  no  doubt  as  masterfully  efficient  in  studying  a human  need 
and  meeting  it  with  tact  and  patience  and  wisdom.  They  tell 
us  of  His  going  to  a wedding,  they  show  Him  walking  with  a few 
men  on  the  Sabbath  through  the  grain,  the  Fourth  Gospel  places 
Him  on  a housetop  in  solitary  converse  with  a ruler  of  the  Jews. 

The  Penitent. 

There  is  another  conversation,  given  only  in  Luke’s  Gospel, 
the  time  of  the  occurrence  of  which  is  not  given,  which  illus- 
trates further  the  tact  of  Jesus  in  dealing  with  a sinful  person 
and  His  courage  in  meeting,  at  the  same  time,  the  criticism  of 
one  who  boasted  himself  of  his  own  goodness. 

He  had  been  invited  to  dinner  by  a Pharisee  in  a place  that  is 
not  named. 

The  Pharisee  had  invited  Jesus,  not  so  much  to  be  his  guest  as 
to  be  the  object  of  his  criticisms,  and  to  exhibit  Him  to  his 
friends.  Jesus  was  being  scrutinized  by  the  Pharisaic  party, 
and  in  a sense  He  was  on  trial  this  day. 

The  dining  room  was  full  not  only  of  guests,  but  also  of  others 
who,  according  to  the  curious  custom  of  the  times,  gathered 
along  the  wall  to  watch  the  diners.  Among  them  had  come  a 
woman  who  had  been  living  a sinful  life.  Whether  she  was 
there,  in  harmony  with  a lately  introduced  Roman  custom,  to 
anoint  the  hair  and  feet  of  all  the  guests  as  they  reclined  on  the 
long  couches,  we  do  not  know,  nor  whether  she  had  been  sent 
in  by  the  Pharisee  who  was  giving  the  feast  or  had  come  on  her 
own  accord.  Her  coming  brought  Jesus  into  a dilemma.  “If 
Jesus  is  a real  prophet,”  no  doubt  thought  Simon  the  Pharisee, 
“He  will  know  what  kind  of  a person  she  is,  and  He  will  not 
allow  her  to  touch  Him.  If  He  does  allow  her,  we  shall  dis- 
count His  claims  as  a prophet.” 

But  when  she  came  to  Jesus  and  knelt  beside  Him,  Jesus  did 
not  repulse  her,  and,  as  she  performed  her  gracious  task,  He 
could  feel  her  tears  falling  silently  upon  His  feet.  He  did  not 


Intermediate — Chapter  Eight 


63 


speak  to  her,  even  in  kindness,  for  to  have  done  so  would  have 
exposed  her  to  ridicule.  What  followed  next  is  one  of  the  most 
exquisite  instances  of  tact  in  history. 

“ Simon, ” said  Jesus  quietly  from  His  place  near  the  foot  of 
the  table,  “I  would  like  to  speak  to  you.” 

“ Yes,  Rabbi,”  said  the  Pharisee  condescendingly. 

“Once  upon  a time  two  men  were  in  debt  to  a money  lender. 
One  owed  one  hundred  dollars, 
the  other  ten  dollars.  Neither 
of  them  could  pay  him  his  debt. 

The  lender  of  money  freely  forgave 
them  both.  I would  like  to  ask 
you,  which  of  them,  do  you  suppose, 
would  feel  the  greater  love  for  the 
money  lender?” 

“Why,”  said  Simon  at  once,  “of 
course  the  one  to  whom  he  forgave 
the  much  greater  debt.” 

“Precisely,”  answered  Jesus. 

Then  for  the  first  time  He  turned 
toward  the  woman,  and  without 
pointing  her  out  He  continued : 

“ There  is  a woman  here.  When  The  Woman  anointing  Jesus’  feet. 

I came  into  your  house,  you  did  not  give  me  any  water  for  my 
feet,  but  she  wet  them — with  her  tears,  and  dried  them  with  her 
hair.  No  kiss  of  greeting  did  you  give  me,  but  she,  since  I sat 
here,  has  not  ceased  to  kiss  my  feet.  You  did  not  sprinkle  even 
my  head  with  oil,  but  she  has  covered  my  feet  with  perfume. 
And,”  He  said,  smiling  down  into  the  woman's  face,  “you  may 
see  that  she  is  greatly  forgiven,  because  she  greatly  loves.” 

As  she  went  out,  Jesus  spoke  to  her  directly  for  the  first  time, 
saying  clearly,  “ My  blessing  go  with  you.” 

Then  He  turned  sternly  to  His  host,  as  He  Himself  went  away: 
“Those  who  have  little  forgiven  them,  love  but  little.” 

Two  deep  impressions  are  ours  after  reading  this  conversation : 
the  wonderful  insight  of  Jesus  in  taking  the  only  good  quality 
which  the  poor  woman  seemed  to  have,  her  capacity  for  love, 
and  making  that  the  means  of  leading  her  to  a better  life,  and 
the  passionateness  of  such  love  which  Jesus  inspired  in  the 
hearts  of  the  wretched  persons  who  trusted  Him.  This  unfail- 
ing ability  to  discern  at  once  whatever  good  qualities  were  pos- 
sessed by  those  who  met  Jesus  characterized  all  His  work. 


64 


Life  of  Jesus 


Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

In  what  part  of  His  native  country  did  Jesus  begin  His  work? 


What  are  some  of  the  values  of  personal  conversation  as  a 
help  to  goodness? 


How  did  Jesus  show  tact  in  approaching  the  Samaritan 
woman? 


How  did  He  show  patience? 


What  was  He  trying  to  get  her  to  understand? 


Do  you  think  He  succeeded? 


Why  do  you  think  so? 


What  was  He  trying  to  get  His  disciples  to  understand? 


What  was  the  attitude  of  the  Pharisee  toward  Jesus  when  he 
invited  Him  to  dinner? 


Intermediate — Chapter  Nine  65 

What  was  his  criticism  of  Jesus  when  the  woman  started  to 
anoint  Jesus’  feet? 

Just  how  did  Jesus  meet  this  criticism? 


What  did  He  say  about  the  woman? 


What  did  He  say  to  the  woman? 


Topics  for  Individual  Report. 

Look  up  the  word  “ Samaritans”  in  the  Bible  dictionary  and 
tell  what  you  can  about  these  people. 


Find  three  ways  in  which  Jesus  showed  His  tact  by  taking 
the  Samaritan  woman’s  standpoint. 


CHAPTER  IX. 

HIS  EARLY  COMRADES. 

J ohn’ s friends  become  Jesus ’ friends:  John  1 : 35-42. 

They  decide  to  follow  Him:  Mark  1 : 16-32;  Luke  5:  1-11. 
He  calls  others:  John  1 : 43-51 ; 2:  1,  2. 

He  makes  His  home  near  theirs:  Matt.  4: 13-16. 

“Follow  me” — Mark  1: 17. 

“ Jesus  calls  us,  o’er  the  tumult 
Of  our  life’s  wild,  restless  sea; 

Day  by  day  His  sweet  voice  soundeth, 

Saying,  Christian,  follow  Me. 


66 


Life  of  Jesus 


“As  of  old  Saint  Andrew  heard  it, 

By  the  Galilean  lake, 

Leaving  home  and  friends  and  kindred, 

Leaving  all  for  His  dear  sake.” — C.  F.  Alexander. 

The  First  Summons  of  Jesus. 

The  writer  of  the  Fourth  Gospel  tells  us  that  a few  of  the  men 
who  had  believed  in  John  the  Baptist  turned  to  Jesus  as  their 
leader  after  his  imprisonment.  He  names  especially  Peter  and 
Andrew,  two  brothers,  who  were  fishermen  in  the  town  of 

Capernaum,  a city  beside  the  Lake 
of  Galilee  about  twenty  miles 
northeast  of  Nazareth.  Jesus 
may  have  known  these  men  be- 
fore, as  it  is  possible  that  He  had 
already  moved  His  own  home  to 
that  place. 

There  seems  to  have  been  an  op- 
portunity given  them  by  Jesus  to 
realize  that  He  was  going  to  take 
up  the  work  of  John  in  the  prov- 
ince of  Galilee,  and  probably  He 
gave  them  some  time  in  their 
homes  to  consider  whether  they 
would  give  up  their  business  and 
spend  their  lives  with  Him.  It 
was  not  a call  to  sacrifice,  but  to 
spend  their  time  in  something  better.  “You  have  been  good 
fishermen,”  Jesus  said.  “Now  come  and  be  better  ones;  come 
and  catch  men  alive.”  He  also  called  two  other  fishermen  from 
the  same  village.  He  seems  to  have  invited  them  two  by  two, 
so  that  they  would  be  companions  for  each  other. 

Jesus  Meets  Them  Halfway. 

Perhaps  some  months  before  this  time,  perhaps  at  this  time, 
Jesus  showed  that  He  wished  to  make  the  fishermen  His  part- 
ners in  a very  real  fashion,  by  moving  down  from  Nazareth  and 
establishing  His  home  for  the  rest  of  His  life  in  their  own  city 
of  Capernaum.  It  was  as  if  He  would  say:  “ I will  not  ask  you 
to  come  up  where  I am,  among  strangers,  but  I will  come  down 
where  you  are.  We  will  go  to  work  to  meet  the  needs  of  your 
own  city,  which  you  know  so  well.  You  shall  help  show  me 


Prom  a photograph  copyright  by  Wm.  H.  Eau,  Phila. 

Fishermen  on  the  Sea  op  Galilee. 


Intermediate — Chapter  Nine 


67 


what  those  needs  are,  and  together  we  will  try  to  meet  them.” 
There  were  other  reasons  why  Jesus  decided  to  move  from 


The  Shore  at  Khan  Minyeh. 

Cuts  from  “ Leeper  photographs,”  copyright,  1902.  (Courtesy  of  Hammond  Publishing  Co.,  Milwaukee.) 


Many  suppose  that  Capernaum  was  situated  at  the  modern  Tell  Hum,  about  two  miles 
west  of  the  Jordan  river.  Others  locate  it  at  Khan  Minyeh,  two  and  a half  miles  further 
west.  The  balance  of  opinion  favors  the  latter  site. 


Nazareth.  Nazareth  was  not  on  any  main  thoroughfare.  It 
had  little  intercourse  with  strangers  and  little  interchange  of 
thought.  It  was  not  central  to  a large 
population.  The  people  there  were  too 
much  accustomed  to  Him  to  appreciate 
Him. 

Capernaum  was  a considerable  city, 
on  the  northwest  shore  of  the  beauti- 
ful heart-shaped  lake  of  Galilee,  whose 
white  walls  were  reflected  in  its  lim- 
pid water.  The  lake  lay  deep  among 
yellow  hills, — a sapphire  sea  in  a cup 
of  gold.  The  city  stood  on  a tongue 
of  land  along  a shining  beach.  Its 
gardens,  its  trees  and  its  flowers  were 
famous.  The  little  lake  on  which  it 
fronted  was  five  hundred  feet  below 
the  level  of  the  sea,  and  it  had  a hot 
and  fertile  climate.  There  were  other 
active  towns  along  its  shore,  in  the  largest  of  which  stood  the 
palace  of  their  governor,  Herod  the  tetrarch. 

You  can  hardly  imagine  John  the  Baptist  living  in  this  kind 
of  town.  He  had  called  people  away  from  their  homes  into  a 


68 


Life  of  Jesus 


lonely  place  and  demanded  that  they  listen  to  his  stern  message. 
Jesus  went  down  into  the  heart  of  the  city  where  multitudes 
lived,  and  began  to  live  such  a life  and  to  say  such  helpful 
words  that  people  were  won  to  Him.  Is  it  not  startling  when 
we  remember  all  that  Jesus  was,  to  think  of  real  people 
having  Him  as  their  neighbor?  It  is  probable  that  He  was 
known  at  first  simply  as  “The  young  carpenter,  who  has 
come  down  from  Nazareth  to  live  among  us.” 

Why  did  They  Follow  Jesus? 

Why  do  you  think  these  four  fishermen  were  willing  to  break 
off  their  work  and  live  another  life  with  Jesus?  They  must 
have  known  very  little  about  Him  up  to  this  time,  because  we 
find  later  how  poorly  they  understood  Him.  They  must  have 
been  men  of  vigorous  and  independent  thought,  for  they  had 
gone  far  out  of  their  way  in  order  to  hear  John,  and  perhaps 
had  already  expressed  a willingness  to  give  up  their  fishing  in 
order  to  be  helpful  to  him.  They  were  the  kind  of  men  who 
were  willing  to  do  hard  things  for  the  cause  in  which  they  be- 
lieved. The  tradition  is  that  they  were  young  men  with  the 
fresh  enthusiasm  of  their  years.  We  are  certain,  too,  that  they 
must  have  shared  the  expectations  of  their  own  people  as  to 
a coming  deliverance,  and  these  expectations  must  have  been 
quickened  by  what  they  had  heard  John  say,  but  the  fact  that 
they  were  willing  to  turn  to  Jesus  shows  that  His  person  had 
already  impressed  them  very  deeply.  What  do  you  suppose 
there  was  about  Jesus  which  could  win  such  strong  men  as 
these?  From  our  knowledge  of  His  conversation  with  the 
woman  at  the  well  we  can  imagine  how  tactful  and  winsome 
He  must  have  been  to  everybody.  But  if  these  disciples, 
as  we  know  from  John’s  Gospel,  were  dismayed  to  find 
Him  talking  with  the  woman,  especially  a woman  of  such  a 
race  and  of  such  a character,  when  they  decided  to  stand  by 
Jesus  they  must  have  determined  that,  in  spite  of  things  they 
did  not  like  or  could  not  understand,  He  was  the  one  leader  in 
the  world  for  them. 

They  Liked  Him. 

Perhaps  the  most  important  thing  for  us  to  realize  is  that 
Peter  and  Andrew  began  to  follow  Jesus  because  they  liked 
Him.  We  are  not  to  think  of  them  as  two  theological  students 
starting  to  study  with  a minister.  We  must  think  of  them  as 


Copyright  by  Underwood  & Underwood. 

FISHERMEN  BY  THE  SEA  OF  GALILEE. 


Intermediate — Chapter  Nine 


69 


two  fishermen  who  had  taken  a great  fancy  to  a carpenter. 
Their  friendship  began  as  our  friendships  .do.  The  account  in 
Luke  describes  a kindness  that  Jesus  did  them  when  they  were 
at  their  daily  work.  The  first  place  to  which  John's  Gospel 
mentions  Jesus  as  taking  His  new-found  friends  is  to  a wedding. 
The  men  who  first  followed  Jesus  did  give  up  all,  but  they  them- 
selves never  counted  that.  They  believed  from  the  very  be- 
ginning that  to  be  with  Him  was  worth  more  to  them  than 
their  daily  work  and  income.  They  remind  one  of  a veteran 
home  missionary  who  had  undergone  many  hardships.  Some 
one  was  condoling  with  him  for  his  many  “ sacrifices."  “ Sac- 
rifices?" said  he,  “1  never  made  but  one,  and  that  was  the 
choice  that  I would  be  a missionary!" 

They  Revered  Him. 

This  was  the  first  attraction.  But  there  was  another  one 
that  was  deeper.  These  young  men,  wholesome  and  natural, 
were  also  deeply  religious.  The  Jews  are  a serious-minded 
people,  and  these  fishermen  discovered  beneath  the  winsomeness 
of  Jesus  a great  reverence  of  soul.  The  baptism  of  Jesus,  we 
are  sure,  had  been  the  crisis  of  His  life.  He  was  never  in  rebel- 
lion against  God.  The  awakening  of  His  boyhood  in  the  temple 
had  been  followed  by  quiet  and  manly  years  of  service.  But 
just  as  truly  as  He  had  felt  Himself  called  to  care  for  His 
mother  and  His  brothers  and  sisters  until  they  no  longer  needed 
all  His  time,  so  the  years  had  taught  Him  there  was  a wider 
work  for  Him  to  do.  To  Him  the  world  appeared  as  a larger 
family,  in  which  God  was  the  Father  of  all.  To  this  world 
family  He  would  fain  go  as  a brother.  So  when  He  enlisted  in  the 
movement  of  John,  as  a step  toward  the  discovery  of  His 
special  mission,  it  is  not  strange  that  “the  Daughter  of  the 
Voice  of  God,"  as  the  Jews  named  any  revelation  from  above, 
seemed  to  whisper  as  the  motto  of  His  life  that  phrase  from 
an  ancient  Psalm:  “Thou  art  my  Son;  this  day  have  I begot- 
ten thee."  From  that  day  He  had  felt  Himself  peculiarly  the 
Son  of  the  Father,  for  man's  service.  It  is  possible  that  He 
did  not  yet  know  all  that  this  should  mean  to  Him,  but  such  a 
sense  of  having  been  chosen  by  the  most  high  God  must  have 
made  His  face  sweet  and  strong,  as  if  a king  should  tell  his  son  that 
he  has  made  him  viceroy,  for  the  good  of  his  subjects.  All  of 
us  have  the  privilege  of  such  a commissioning.  Paul  felt  it, 
when  he  burst  forth  once  in  the  splendid  phrase:  “We  are 


70 


Life  of  Jesus 


ambassadors  of  God.”  What  power  and  influence  it  gives  to 
one  to  be  thus  made  the  instrument  of  the  Eternal! 

The  sensitive  hearts  of  these  good  Galileans  responded  in- 
stantly to  the  influence  of  such  a life. 

The  Future  of  the  Fishermen. 

These  four  men  eventually  seem  to  have  become  the  most 
effective  friends  whom  Jesus  had.  They  were  closest  to  Him 
throughout  His  life.  They  best  understood  Him,  and  we  have 
a little  more  definite  knowledge  concerning  their  future  than 
regarding  any  other  of  the  companions  of  Jesus. 

Peter,  as  we  shall  see,  was  not  only  the  leader  of  the  band  of 
men  whom  Jesus  called  to  surround  Him  during  His  life-time, 

but  he  was  their  natural  leader 
after  Jesus’s  departure.  It  was 
he  who  first  gave  up  his  Jewish 
prejudices  and  granted  that  Ro- 
mans might  share  the  life  which 
Jesus  proclaimed.  The  tradition 
has  come  down  that  it  was  in  the 
city  of  Rome  that  he  completed 
his  ministry  as  the  leader  of  the 
early  church  there,  being  cruci- 
fied head  downward,  upon  the 
spot  where  now  stands  the  great- 
est church  in  Christendom. 

John,  it  is  believed,  died  a 
natural  death,  after  a long  and 
useful  ministry  in  the  great 
city  of  Ephesus  in  Asia  Minor. 

James,  his  elder  brother,  was  not  permitted  to  express  his 
loyalty  through  years  of  toil  and  suffering,  but  fell  the  first 
victim  of  the  Twelve  in  the  persecution  under  Herod  Agrippa. 

Of  Andrew’s  later  days  we  know  nothing,  but  an  early  story 
is  that  he  perished  upon  a cross  of  the  shape  which  is  now 
known  as  “ St.  Andrew’s  Cross,”  in  his  mission  field  in  Greece. 

Such  were  the  heroic  destinies  of  the  stalwart  men  whom 
Jesus  made  His  first  friends. 

Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

Why  did  Jesus  begin  to  teach  in  Galilee? 


St.  Peter. 

By  Fra  Bartolommeo. 


Intermediate — Chapter  Nine 


71 


What  invitation  did  He  give  to  Peter  and  Andrew? 


How  did  Jesus  show  His  willingness  to  become  their  comrade? 


Why  were  these  fishermen  willing  to  become  followers  of 
Jesus? 


What  was  Peter’s  later  history? 


What  became  of  James? 


What  of  John? 


What  do  we  know  about  Andrew? 


Topics  for  Individual  Report. 

Find  the  traditions  about  the  later  history  of  Peter  in  a 
Bible  dictionary.  Inquire  from  some  Roman  Catholic  friend 
what  is  the  Roman  theory  as  to  the  relation  of  Peter  to  the 
Christian  church. 


Ask  your  pastor  or  your  parents  to  tell  you  the  story  of  the 
legend  of  “Quo  Vadis,”  or  find  it  yourself. 


72 


Life  of  Jesus 


Work  for  All. 

Write  a short  imaginary  letter  from  Peter  to  his  wife  in  Capernaum,  de- 
scribing his  impressions  of  Jesus  and  announcing  the  reasons  which  make 
him  think  that  he  will  give  up  being  a fisherman  to  follow  Him. 


CHAPTER  X. 


HOW  JESUS  LIVED  IN  HIS  NEW  HOME. 


His  days:  Mark  2:13;  3:19,  20;  Luke  5:1-3;  Matt.  9:1. 
His  Sabbaths:  Mark  1:21-31;  2:23-38;  3:1-6. 

A Sabbath  evening:  Mark  1 :32-34. 

His  nights:  Mark  1 :35-38. 

The  hospitality  of  His  home:  Mark  2:1-12. 

His  neighbors:  Mark  2:14-16;  Matt.  8:5-13;  Mark  5:25-34. 
The  spirit  of  His  mission:  Mark  2:17-22. 

His  work  in  the  neighborhood:  Matt.  4:23-25;  12:15-21. 

“He  came  into  His  own  city.” — Matt.  9:1. 

“ These  two  His  blessedness  complete — 

A home  and  a horizon.” 


— Lucy  Larcom. 

Jesus’  New  Home. 


It  was  a great  change  for  Jesus  when  He  came  to  live  in 
Capernaum.  Nazareth  was  an  austere  town,  a stony  village 
of  vine  dressers,  farmers  and  shepherds.  Capernaum  was  opu- 
lent in  scenery  as  well  as  in  prosperity.  It  was  built,  we  be- 
lieve, upon  the  shore  of  the  Lake  of  Galilee,  with  a sandy  beach 
on  its  eastern  side  and  the  great  plain  of  Gennesaret,  filled  with 
other  lively  towns,  stretching  to  the  south-west.  It  was  itself 
near  the  end  of  a valley  that  came  down  from  the  north  and 
only  a little  way  from  the  entrance  of  the  Jordan  into  the  lake. 
Down  this  valley  came  the  great  highroad  from  Damascus, 
which  extended  on,  by  way  of  Jerusalem  or  by  way  of  the 
Mediterranean  coast,  to  Egypt. 

Its  Climate. 

The  location  of  the  city,  nearly  seven  hundred  feet  below  the 
sea  level,  made  it  a hot  basin,  in  which  vegetation  was  tropical. 
Where  now  are  scrubby  bushes  were  once  great  woods,  and 
instead  of  the  occasional  palms  and  oleanders  of  the  present 


Intermediate — Chapter  Ten 


73 


were  graceful  groups  of  trees  and  many  fragrant  gardens.  The 
blue  lake  in  front  of  the  town  made  a beautiful  contrast  with 
the  greenery  of  the  shores,  and  the  sudden  winds  which  swept 
down  upon  the  lake  from  the  chilly  mountains  at  the  north 
brought  frequent  exhibitions  of  nature's  grandeur,  in  thunder 
storms,  beating  rains  and  gorgeous  sunsets. 

The  Arrangement  of  the  City. 

Although  the  very  site  of  Capernaum  is  still  so  much  in  doubt 
that  scholars  are  divided  upon  two  meadows,  with  scant  ruins, 
two  miles  apart,  we  can  almost  construct  the  town  plan.  There 
was  no  doubt  a main  street,  narrow  as  all  Oriental  streets  are, 
which  was  parallel  to  or 
even  ran  along  the  beach. 

There  was  an  open  square 
by  the  city  spring,  which 
was  the  town  centre.  Very 
likely  the  city  was  enclosed 
by  a low  wall  and  near  the 
city  gate  was  the  office  of 
Matthew,  the  tax  collector. 

Along  the  main  street, 
which,  as  we  have  said,  per- 
haps faced  the  lake,  were 
little  shops,  the  fronts  of 
homes,  with  all  their  wares  displayed  in  their  shallow  niches. 
Still  narrower  lanes  reached  back  from  the  water,  along  which 
were  the  bare,  unbroken  fronts  of  the  houses,  and  in  some  se- 
cluded lane  stood  the  synagogue,  a square,  stone  building,  with 
no  ornament  except  a pot  of  manna  carved  over  the  doorway. 

The  Life  of  Capernaum. 

The  city  was  full  of  noise,  crowds  and  color.  Every  morning 
the  beach  thronged  with  fishermen,  just  in  from  a night  on  the 
deep,  with  their  families,  mending  their  nets  and  selling  their 
fish.  Around  the  spring  was  a continually  passing  file  of 
women  with  water  pots.  Along  the  main  street  stalked  lordly 
camels,  laden  with  bright  bales,  and  accompanied  by  men  who 
spoke  many  languages.  At  market  and  feast  times  these 
passers  were  increased  by  village  processions  and  groups  of 
foreign  Jews  coming  home  and  hastening  to  perform  their 
religious  duties.  These  strangers  sometimes  halted  at  the 


Ruins  op  a Synagogue  in  Galilee. 


74 


Life  of  Jesus 


modest  city  taverns  or  even  attended  the  synagogue  if  over- 
taken by  the  Sabbath.  The  nearness  of  Herod’s  capital,  the 
new  city  of  Tiberias,  eight  miles  south,  as  well  as  the  accessi- 
bility of  Capernaum,  brought  some  foreigners  to  live  in  the 
city,  and  there  were  always  a hundred  Roman  soldiers  or  so 
in  the  city  barracks. 

One  can  see  that  the  life  of  Capernaum  was  a more  liberal 
one  than  that  of  Nazareth.  There  was  the  gradual  absorption 
of  foreign  ways  and  the  necessary  tolerance  of  alien  ideas. 
Capernaum  was  also  less  dominated  by  the  Pharisees  than  was 
Jerusalem,  the  capital,  for  while  the  few  who  belonged  to  that 
school  who  lived  in  the  city  were  no  doubt  influential  by  wealth 
and  position,  yet  the  Galileans,  especially  those  in  th£  large 
towns,  shared  an  independence  of  thought  which  had  been 
characteristic  ever  since  the  Ten  Tribes  separated  from  Judea. 
Especially  in  patriotism  were  the  Capernaum  people  more 
brave  than  the  Jerusalemites,  for  they  had  neither  been  cowed 
by  constant  display  of  armies  nor  wooed  to  compliance  by  the 
profitableness  of  catering  to  their  conquerors.  Capernaum  was, 
like  the  rest  of  Galilee,  governed  by  an  independent  ruler, 
Herod  Antipas,  who  had  a title  only  less  than  that  of  king,  and 
whose  control  was  characterized  by  cunning  and  tactfulness. 
This  had,  however,  not  prevented  the  home-loving  Galileans 
from  contempt  of  the  man  who  had  stolen  away  his  brother’s 
wife,  and  the  preaching  of  John  the  Baptist  had  no  doubt 
fomented  an  unrest  which  made  the  Galileans  ready  for  an 
opportunity  for  revolt  against  one,  who,  though  Idumean  and 
Samaritan  in  blood,  was  Roman  in  morals  and  ideals. 

To  this  city,  a business  centre  rather  than  a centre  of  culture, 
a town  of  mixed  population,  a fevered,  turbulent  community, 
Jesus  came  for  His  manhood’s  home,  making  it,  as  the  Gospels 
affectionately  say,  “his  own  city,”  and  thus  sharing  the  life 
not  only  of  His  personal  friends  but  of  this  city  and  of  the  others 
which  constituted  the  heart  of  His  chosen  province. 

Where  Jesus  Lived. 

We  may  perhaps  believe  that  Jesus  lived  in  Capernaum  longer 
than  some  chronological  tables  that  have  been  made  allow,  for  the 
deep  influence  of  Jesus  in  the  community  and  upon  those  who 
attended  Him  suggests  the  need  of  time  for  men  to  know  Him, 
to  become  attached  to  Him  and  to  absorb  His  message. 

The  earliest  Gospel  tells  us  that  Jesus  made  at  least  His 


Copyright  by  Underwood  & Underwood. 

IN  THE  COURT  OF  A VILLAGE  HOME,  CANA  OF  GALILEI 


Intermediate — C hap  ter  Ten  75 

temporary  home  when  He  first  came  to  Capernaum  with  Simon 
Peter.  Peter  was  married  and  perhaps  had  children,  and  there 
was  also  his  wife's  mother  and  probably  his  brother  Andrew 
in  the  family.  With  the  eastern  ideas  of  liberal  hospitality, 
we  may  be  sure  that  Jesus  shared  the  best  such  a home  had 
to  give,  but  it  adds  to  the  sympathy  which  the  many  to-day 
who  live  in  boarding  houses  must  feel  for  Jesus  that  He  knew 
for  some  time  what  it  is  to  lack  privacy  and  to  miss  the  sanc- 
tity that  comes  from  having  a home  of  one's  own. 

There  is  an  interesting  and  almost  amusing  story  in  the  Gospel 
of  Mark,  in  the  second  chapter, 
to  show  how  people  invaded  His 
home  life.  He  had  been  away  for  a 
little  while,  and  when  He  came 
back  the  neighbors  filled  the 
house  to  such  an  extent  that  no- 
body else  could  get  in.  A help- 
less man  was  brought  by  four  of 
his  friends  on  a cot.  They  were 
so  anxious  to  bring  him  to  the 
attention  of  Jesus  that  when  they 
found  they  could  not  enter  by 
the  door,  they  did  not  wait  for  the 
meeting  to  break  up,  but  they 
climbed  up  the  outside  stairway 
and  tore  open  the  flat  roof,  which, 
as  we  know,  was  made  of  rows 
of  long  poles  covered  with  mortar  or  mud.  Jesus  could  easily 
mend  this  Himself,  because  that  was  His  trade,  but  the  story 
shows  how  sure  His  neighbors  felt  of  His  good  will  and  willing- 
ness to  be  of  service. 


Jesus'  Neighbors. 

A glimpse  or  two  is  given  us  of  some  of  Jesus'  neighbors. 
Two  of  them  are  mentioned  because  they  were  two  whom  most 
people  would  not  have  made  their  friends.  One  of  them  was 
the  captain  of  the  Roman  garrison.  This  cultured  and  broad- 
minded officer  had  become  so  friendly  to  the  Jewish  faith  that 
he  had  actually  furnished  the  money  to  build  them  their  syna- 
gogue. A very  beautiful  story  is  told,  representing  this  noble- 
man as  receiving  Jesus  with  the  very  greatest  honor,  and  Jesus 
in  return  speaking  words  of  praise  of  him,  which  He  had  not 


76 


Life  of  Jesus 


been  able  to  speak  of  any  of  His  own  countrymen.  Another 
friend  whom  He  made  was  the  customs  collector,  Levi,  or  Mat- 
thew. This  man  was  a Jew  in  the 
employ  of  the  Herodian  govern- 
ment, and  for  that  reason  was  re- 
garded as  worse  than  a traitor  by  his 
patriotic  neighbors.  The  fact  that 
he  had  become  rich  was  thought 
the  greater  cause  for  suspicion. 
Jesus  not  - only  went  directly  to 
him  at  his  public  stall  by  the  city 
gate,  where  everybody  could  see 
Him,  but  He  also  asked  him  to 
become  one  of  His  comrades. 
Levi,  as  the  expression  of  his 
pathetic  gratitude,  signalized  his 
desertion  of  his  lucrative  but 
ignoble  business,  by  inviting  Jesus 
to  dinner.  The  situation  was  em- 
barrassing socially  to  one  who  expected  to  keep  the  good 
will  of  His  neighbors,  who  had  long  ago  ostracized  Levi,  but 
Jesus  met  it  bravely  by  cordially  accepting  the  invitation. 

Jesus’  Daily  Life. 

Let  us  not  make  too  much  of  a break  between  the  life  of 
Jesus  at  Nazareth  and  at  Capernaum.  If  He  was  a plain  man 
in  Nazareth,  occasionally  taking  part  modestly  in  the  syna- 
gogue service  and  expressing  Himself  chiefly  through  personal 
conversation  and  friendships,  let  us  think  that  this  was  the 
way  He  began  to  live  at  Capernaum.  We  are  not  to  think  of 
Him  as  a city  “ preacher,”  for  while  He  was  allowed  to  speak 
in  the  house  of  worship,  there  were  two  recognized  classes  of 
speakers,  the  authorized  interpreters  of  the  law,  and  those  who 
made  their  own  original  comments,  and  Jesus  was  classed  as 
one  of  the  latter.  Neither  are  we  to  think  of  Jesus  as  a “ pas- 
tor,” going  around  making  calls.  To  mingle  thus  freely  with 
women  in  their  homes  was  unknown  in  Jesus’  day.  Liberal  as 
the  Capernaum  people  were,  the  fact  that  Jesus  never  fasted 
(and  perhaps  never  offered  sacrifice)  and  that  He  took  long 
walks  in  the  fields  and  engaged  in  deeds  of  helpfulness  on  Sab- 
bath days  prevented  His  being  regarded  as  in  any  sense  the 
recognised  religious  head  of  the  community.  Another  habit 


Intermediate — Chapter  Ten 


77 


which  prevented,  if  nothing  else  did,  His  being  hailed  as  the 
chief  rabbi  of  Capernaum  was  His  attitude  toward  men  and 
women  of  doubtful  character.  A rabbi  thought  the  best  way 
to  show  hatred  for  sin  was  to  show  contempt  for  a sinner,  so 
no  rabbi  ever  spoke  to  a man  or  a woman  of  ill  fame.  Jesus, 
on  the  contrary,  took  special  pains  to  help  such  folk  to  change 
their  way  of  living  and  He  aroused  criticism  by  doing  so. 

He  was  at  first  simply  a new-comer,  who  gradually  made  close 
friends,  who  came  where  the  citizens  gathered  and  made  one 
of  the  conversing  group,  who  sometimes  spoke  in  the  syna- 
gogue. Evenings  and  the  Sabbath  were  the  only  moments  of 
leisure  for  men  in  this  workingman’s  city,  and  almost  all  the 
incidents  related  of  Jesus’  doings  in  Capernaum  occurred  at 
those  times.  Could  He  have 
taught  at  times  in  the  public 
school?  If  finally  people  loved 
to  listen  to  Him  so  much  that 
they  thronged  Him  until  He  had 
to  climb  upon  a boat  seat  by  the 
beach,  if  as  a good  citizen  His 
part  in  relieving  the  suffering  of 
the  sick  in  the  city  brought 
crowds  to  His  house  door  at 
night,  if  the  hands  whose  nails 
were  broken  with  toil  and  the 
voice  that  had  so  often  been 
heard  in  friendly  greeting  were 
used  to  hasten  the  recovery  of 
His  little  neighbor ,&the  daughter  of  Jairus,  it  simply  means  that 
He  had  become  a wellspring  of  blessing  to  Capernaum,  but 
without  a title  of  honor,  just  the  first  citizen  of  His  city.  The 
Gospel  according  to  Mark  pictures  Him  as  a man  of  tireless 
energy  and  of  eager  earnestness.  It  throbs  with  the  frequent 
word  “ straightway,”  as  if  Jesus  were  constant  in  friendly  serv- 
ice and  instant  in  efficient  aid.  Is  it  not  helpful  to  think 
that  Jesus  Himself  was  the  first  Christian,  and  that  His  life 
in  the  town  that  was  His  home  was  an  ideal  for  a good 
friend,  a good  neighbor,  a good  citizen  now? 

Jesus  in  His  Own  Home. 

Another  difficulty  which  Jesus  had  to  meet  was  lack  of 
sympathy  on  the  part  of  His  own  relatives.  Their  opposition 


78 


Life  of  Jesus 


to  His  manner  of  life  grew  rather  than  lessened.  One  author- 
ity (Edersheim)  supposes  that  Jesus  knew  in  His  own 
home  circle  the  influence  of  three  of  the  purest  but  most 
bigoted  Jewish  tendencies:  “the  earnestness  of  the  Sham- 
maites  represented  in  James,  the  buoyancy  of  the  Messianic 
watchers,  represented  in  Jude,  and  the  fervor  of  the  national- 
istic idea,  represented  in  Simon  the  Zealot/'  whom  he  thinks 
to  have  been  a cousin  of  Jesus.  What  would  men  like  these 
have  thought  of  Jesus'  alliance  with  John  the  Baptist?  Must 
they  not  have  watched  with  concern  the  development  of  new 
ideas  in  His  mind  when  He  was  yet  a young  man  at  home 
with  them  or  coming  and  going  as  an  itinerant  artisan?  At  first 
they  thought  He  was  singular,  and  finally  they  made  up 
their  minds  that  He  was  insane.  We  cannot  even  separate 
His  mother,  as  she  is  represented  in  the  Gospel  story,  from  the 
rest  of  His  relatives  in  this  respect.  On  one  occasion  she  and 
Jesus'  brothers  seem  to  have  made  an  effort  to  take  Jesus  by 
force  and  compel  Him  to  desist  from  His  chosen  career. 

Another  difficulty  was  the  lack  of  quiet.  The  life  of  a tropi- 
cal town  is  lived  largely  in  the  open  air,  and  the  moment  one 
steps  out  of  doors  one  is  in  the  midst  of  a crowd.  But  soon 
Jesus'  home  began  to  be  invaded.  On  days  when  the  syna- 
gogue was  closed  those  who  wished  to  talk  with  Him  and  listen 
to  Him  seem  to  have  used  His  home  as  an  assembly  place,  and 
it  is  not  hard  to  imagine  how,  on  a winter  evening,  when  He 
and  Peter  had  sat  down  before  the  open  fire  to  talk,  there  would 
come  the  patter  of  sandals  on  the  flagging  outside,  and  when 
the  door  was  opened  by  Jesus  there  would  be  the  flash  of  lan- 
terns in  the  dark  lane  outside  and  the  news  of  some  sickness  or 
sorrow  for  whose  relief  Jesus  was  wanted. 

It  must  have  been  hard,  with  the  problem  of  self-support  and 
the  constant  pressure  of  the  throng  and  the  interruptions  to 
His  rest,  for  Him  to  get  any  time  to  Himself.  Yet  He  would 
not  let  the  spiritual  get  crowded  out,  and  so  we  are  not 
surprised  to  hear  Mark  tell  us  of  nights  when  He  tried  to 
find  a solitary  place  where  He  could  pray  and  think. 

Jesus'  Horizon. 

While  Jesus  was  thus  being  taught  by  doing,  He  was  not 
forgetful  of  the  larger  life  which  He  was  preparing  to  live. 
Even  when  His  comrades  in  Capernaum  exultantly  told  Him, 
“Everybody  is  seeking  you,"  He  assured  them  that  He  intended 


1 ntermediate — C hapter  T en 


79 


to  lead  them  out  from  Capernaum  to  spread  His  movement  of 
brotherhood  and  mercy  throughout  their  entire  native  province. 
He  gave  His  best  to  His  neighbors  in  Capernaum,  but  every 
day  He  did  so  He  looked  forward  to  the  time  when  this  strength 
which  He  gained  as  He  gave  should  be  shared  by  many.  This 
vision  was  Jesus’  horizon. 

Already  people  who  had  visited  Capernaum  had  gone  back 
to  tell  their  friends  about  Jesus.  People  from  other  places 
began  to  come  to  Him,  and  it  was  plain  that  Capernaum  could 
not  hold  Him  much  longer.  When  He  did  go  forth  to  the  larger 


Tiberias. 

A modern  town  on  the  Sea  of  Galilee. 


world,  to  serve  it,  it  was  of  great  help,  not  only  to  His  reputa- 
tion, but  also  to  His  mission,  that  He  had  for  years  been  a work- 
ing artisan,  a neighbor,  a citizen,  a man  with  a record  and  with 
a broad  human  experience. 

Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

By  comparing  chapter  I with  this  chapter,  make  at  least 
three  contrasts  between  Nazareth  and  Capernaum. 


Describe  a morning  in  Capernaum. 


In  what  ways  was  the  thought  of  Capernaum  more  liberal 
than  that  of  Jerusalem? 


80  Life  of  Jesus 

Describe  the  beginning  of  Jesus’  ministry  in  Capernaum. 


Tell  the  story  of  two  of  Jesus’  neighbors. 


What  was  the  attitude  of  Jesus’  brothers  toward  Him? 


How  was  Jesus  often  interrupted? 


Topics  for  Individual  Report. 

Give  verbally  an  imaginary  dialogue  between  two  of  Jesus’ 
household. 


Write  down  three  complaints  which  Jesus’  brother  James  may 
have  made  concerning  His  conduct. 


Work  for  All. 

Draw  an  imaginary  plan,  based  upon  the  description  of  this  chapter,  of 
the  city  of  Capernaum. 


Intermediate — Chapter  Eleven  81 

CHAPTER  XI. 

THE  MEN  WHO  TOLD  US  ABOUT  JESUS. 

The  choosing  of  the  Twelve:  Mark  3:  13-19. 

The  purpose  of  the  Gospel  according  to  Mark:  Acts  10:  38. 

The  purpose  of  the  Gospel  according  to  Matthew:  Matt.  4:  17; 

16:21. 

The  purpose  of  the  Gospel  according  to  Luke:  Luke  1 : 1-4. 

The  purpose  of  the  Gospel  according  to  John:  John  20:  31. 

“ The  best  life  of  Christ  is  the  life  of  a Christian.' 7 

— Phillips  Brooks . 

Jesus’  Acquaintance  with  the  Twelve. 

We  get  the  impression  from  the  Gospels  that  Jesus  gradually 
made  friends  for  Himself,  very  much  in  the  way  in  which  we 
do.  Some  of  our  new  comrades  are  introduced  to  us  by  old 
friends.  So  Jesus  received  His  first  two  intimate  companions, 
Peter  and  Andrew,  from  John  the  Baptist.  We  often  find  our 
friends  in  our  daily  work.  Jesus,  the  carpenter,  came  down  to 
Capernaum  to  live,  and  there  He  came  to  know  more  intimately 
some  of  the  fishermen.  We  find  some  of  our  friends  in  the 
business  world.  Jesus  saw  Levi,  the  tax  collector,  frequently 
at  the  town  gate,  and  there  formed  his  acquaintance. 

Jesus  finally  singled  out  some  men  who  accompanied  Him  in 
all  of  His  ministry,  who  were  known  by  the  special  title  of 
“ Apostles."  The  word  “ Apostle"  means  one  who  is  not  only 
a messenger  but  a delegate,  bearing  a commission.  It  is  some- 
what like  the  term  ambassador.  “An  Apostle,"  says  the  Tal- 
mud, “ is  as  the  man  himself  by  whom  he  is  deputed."  They 
were  twelve  in  number,  the  same  number  as  that  of  the  tribes  of 
Israel,  and  thus  emblematic  of  a national  movement. 

How  They  Were  Chosen. 

We  do  not  know  very  much  about  the  character  and  history 
of  the  Apostles  of  Jesus.  Some  very  interesting  facts  appear, 
however,  as  to  His  method  in  choosing  them.  The  twelve, 
who  are  mentioned,  were  always  named  in  sets  of  four.  They 
seem  also  to  be  named  in  pairs.  Though  the  order  of  names 
differs  in  the  four  lists,  Peter  is  always  at  the  head  of  the 
first  four,  Philip  of  Bethsaida  of  the  second,  and  James  the  Little, 
of  the  third.  There  seem  to  have  been  either  two  or  three  sets 
of  brothers,  and  it  is  believed  that  two,  and  possibly  four,  of  the 


82 


Life  of  Jesus 


twelve  were  relatives  of  Jesus.  Apparently  all  but  one  of  them 
came  from  Galilee,  and  perhaps  all  but  two  from  Capernaum. 
At  least  four  of  them  were  fishermen.  All  this  indicates  that 
Jesus’  desire  was  to  bring  together  a body  of  men,  bound 
together  by  every  possible  human  tie  of  neighborhood,  kinship, 
habit  of  life  and  religious  feeling.  They  were  to  be  a family 
of  brothers.  That  Jesus  believed  men  could  work  together  who 
did  not  always  think  alike  seems  to  be  shown  by  the  fact  that 
He  called  both  Matthew  and  Simon  the  Zealot, — the  one  a tax 
gatherer  and  the  other  a hater  of  taxes. 

The  choice  of  Judas  Iscariot  has  always  been  a mystery. 
It  seems  incredible  that  Jesus  would  have  deliberately  selected 


From  * ' Leeper  photographs,  ’ ’ copyright,  1902. 

Kurn  Hattin,  or  the  Horns  op  Hattin. 

The  traditional  place  of  the  choosing  of  the  Twelve  and  the  Sermon  on  the  Mount. 

a thief  and  a traitor.  We  are  rather  led  to  suppose  that  He 
chose  as  His  only  disciple  from  Judea  a man  of  undecided  pos- 
sibilities of  good  and  of  evil,  who,  even  in  the  light  of  Jesus’ 
presence  and  confidence,  chose  the  darkness  and  at  length  be- 
trayed Him. 

What  the  Twelve  Did. 

It  is  not  necessary  to  suppose  that  all  of  the  Twelve  imme- 
diately and  at  the  same  time  gave  up  their  daily  vocations. 
Probably  the  first  thing  Jesus  asked  of  each  of  these  men  as  a 
friend  was  some  trifling  deed  of  service.  We  find  Him  on  one 
occasion  borrowing  Peter’s  boat,  and  on  another  sending  some 
of  the  disciples  after  the  boat,  and  again  asking  two  of  His 
friends  to  go  on  an  errand.  In  the  story  of  the  dinner  by  the 
lake  we  get  the  impression  that  they  looked  after  the  stock  of 


Intermediate — Chapter  Eleven  83 

food,  and  we  know  that  Judas  was  the  treasurer  of  their  small 
hoard  of  money. 

Very  pleasant  pictures  come  to  us  of  the  first  days  of  Jesus’ 
new-found  friends  with  their  leader.  Whether  or  not  they 
knew  it,  it  was  His  intention  that  they  should  go  to  school  to 
Him.  They  were  to  be  with  Him  until  they  caught  His  spirit, 
and  understood  and  could  interpret  to  others  His  message. 
We  see  them,  therefore,  seated  with  the  congregation  in  the 
synagogue  at  Capernaum,  walking  again  some  Sabbath  after- 
noon in  the  corn-fields,  ushering  the  crowd  which  gathered  on 
the  hillside  or  at  the  cross-roads,  and  hovering  about  Him  as 
He  performed  His  deeds  of  mercy. 

The  Twelve  Were  Not  Writers. 

We  have  been  in  the  habit  of  thinking  of  the  Twelve  as 
chosen  by  Jesus  partly  for  the  sake  of  handing  down  to  men 
who  should  follow  a knowledge  of  the  life  and  teachings  of 
Jesus.  Strange  to  say,  it  is  only  indirectly  that  we  obtain  what 
we  know  about  Jesus  from  the  Twelve.  It  is  not  certain  that 
we  have  any  book  from  the  pen  of  any  of  the  Apostles,  although 
they  may  have  influenced  the  writing  of  each  of  the  four  Gos- 
pels. It  will  be  interesting  to  learn  at  this  point  just  who  took 
the  place  of  the  disciples  in  conveying  the  life  of  Jesus  to  those 
who  have  lived  since  His  day. 

When  the  early  church  came  into  being,  a group  of  men 
gathered  within  it  who  were  equally  as  able  and  serviceful 
as  most  of  the  Twelve.  Among  them  was  Stephen,  the  first 
Christian  martyr,  the  great-hearted  Barnabas,  James,  the 
brother  of  Jesus,  who  became  the  head  of  all  the  Jerusalem 
Christians,  and  Paul,  the  greatest  personality,  no  doubt,  that 
the  Christian  church  has  ever  known.  Of  these  we  have  writ- 
ings only  from  Paul.  Apparently  none  of  these  attempted  to 
write  a life  of  Jesus. 

How  the  Gospels  Came  to  be  Written. 

The  written  accounts  of  Jesus’  life  seem  to  have  come  into 
being  as  follows:  First  the  disciples  and  friends  of  Jesus  gave 
their  reminiscences  orally.  As  they  grew  old  and  some  died, 
the  early  Christians  began  to  crave  permanent  records  of 
their  great  Master.  Brief  accounts  of  His  deeds  and  teachings 
probably  began  to  be  written  within  twenty  years  of  His  death. 


84 


Life  of  Jesus 


These  early  writers,  however,  were  not  so  much  interested  in 
the  details  of  Jesus’  career  as  a whole,  as  in  the  story  of  His 
death  and  resurrection.  They  were  intensely  interested  in 
this  story  because  on  it  were  based  the  two  beliefs  which  they 
held  most  precious,  that  “ Christ  died  for  our  sins,”  and  “ Was 
raised  for  our  justification.” 

So  it  came  to  pass  that,  during  the  only  years  when  anyone 
was  capable  of  writing  a biography  of  Jesus  which  should  tell 
in  fullness  and  order  of  both  His  private  and  public  life,  the 
Christian  world  desired  rather  books  that  should  be  arguments 
for  the  special  truths  that  were  of  comfort  to  themselves. 
Accordingly  many  of  the  things  we  are  most  anxious  to  know 
can  never  be  told  us. 


The  Four  Gospels. 

The  first  mention  of  Jesus  in  the  world’s  literature  is  in  the 
letters  of  Paul,  and  while  he  gives  a vivid  account  of  the  Lord’s 
Supper,  he  does  not  mention  a single  fact  regarding  Jesus 
which  is  not  told  us  in  the  Gospels. 

Not  much  more  than  thirty-five  years  after  the  death  of 
Jesus  a book  was  written  which  we  call  “The  Gospel  according 
to  Mark,”  the  earliest  and  most  valuable  book  about  Jesus  in 
the  world’s  possession.  Mark  became,  as  we  know,  a compan- 
ion of  Peter,  but  he  probably  had  never  seen  Jesus  more  than 
two  or  three  times,  and  then  during  the  last  week  of  His  life. 
This  is  on  the  supposition  that  he  was  the  young  man  whose 
mother  owned  the  house  in  which  was  the  upper  room  where 
Jesus  kept  the  Passover  with  His  friends. 

The  books  which  now  bear  the  names  of  “Matthew”  and 
“Luke”  were  evidently  put  together  by  men  who  were  familiar 
with  the  writings  of  Mark.  They  both  also  used  other  exceed- 
ingly valuable  writings,  now  lost,  which  seem  to  have  consisted 
chiefly  of  selections  from  Jesus’  teachings,  with  a few  additional 
facts  about  His  life.  An  early  Christian  writer  states  that  the 
Apostle  Matthew  made  such  a collection  of  Jesus’  teachings. 
These  are  probably  quoted  in  our  present  Gospels  of  Matthew 
and  Luke.  The  writers  or  compilers  of  these  two  books 
apparently  were  not  personally  acquainted  with  Jesus.  The 
Gospel  which  bears  the  name  and  influence  of  “John”  was 
written  at  least  thirty  years  after  Mark  and  its  writer  evi- 
dently had  access  to  all  the  other  three.  None  of  the  four 


Intermediate — Chapter  Eleven 


85 


was  endeavoring  to  write  a biography,  in  our  modern  sense 
of  the  word. 

The  Gospel  according  to  Mark,  which  probably  represents 
much  of  the  influence  of  Peter, 
describes  a heroic  reformer  by 
giving  eight  dramatic  scenes  from 
His  life.  The  Gospel  according 
to  Matthew  is  what  is  called  in 
college  a “thesis,”  a book  writ- 
ten to  prove  that  Jesus  was  the 
great  Deliverer  whom  the  Jews 
were  expecting  and  also  the  De- 
liverer of  all  who  will  follow  Him. 

The  book  which  bears  the  name 
of  “Luke”  was  probably  by  the 
physician  companion  of  Paul. 

Though  written  by  one  who  had 
not  seen  Jesus,  it  is  a painstak- 
ing effort  to  tell  a cultured 
friend  about  this  gracious  Rep- 
resentative from  the  Father. 

The  remarkable  book  which  bears  the  name  of  “John  ” is  not 
a biography  at  all,  but  is  a sermon  upon  the  Incarnation, 
illustrated  by  a group  of  seven  selected  miracles  and  an  ac- 
count of  the  Passion,  and  containing  an  interpretation  of  Jesus’ 
teachings.  The  book  was  probably  written  by  a devout  Chris- 
tian philosopher,  near  the  end  of  the  first  century.  Many 
scholars  accept  the  tradition  that  this  philosopher  was  none 
other  than  the  Apostle  John,  who  lived  to  a great  age  at 
Ephesus  which  was  a centre  of  Greek  philosophy. 


Copyrighted,  1896,  hv  J.  J.  Timot. 

Mark. 


The  Value  of  the  Gospels. 

Interesting  though  exact  personal  knowledge  about  Jesus 
would  be,  we  do  not  need  it  in  order  to  understand  His  spirit 
and  to  be  His  followers.  It  is  still  possible  to  reach  behind  the 
records  which  were  made  for  a special  need  of  second  century 
Christians  to  the  universal  truths  which  Jesus  taught  and  to 
the  meaning  of  the  life  which  Jesus  lived. 

No  books  could  possibly  be  of  greater  value  than  the  four 
Gospels.  It  is  true  that  the  writers  were  more  interested  in 
Jesus’  death  and  resurrection  than  in  His  life.  It  is  true  that 
most  of  them,  perhaps  all,  did  not  have  a first-hand  acquaint- 


86 


Life  of  Jesus 


ance  with  the  person  of  Jesus.  And  of  course  they  shared 
the  limitations  as  to  knowledge  of  science,  of  disease  and 
of  Jesus*  deepest  meaning  common  to  their  time.  But  what 
a priceless  heritage  they  present!  Sincerity  shines  in  every 
line.  No  one  can  compare  them  without  finding  how  each 
different  view-point  gives  us  a new  angle  from  which  to  see 
the  wonderful  life.  Even  with  their  limitations,  we  can  hardly 
see  how  otherwise  we  could  have  come  to  so  adequate  an 
impression  of  the  One  whom  no  books  can  contain. 

The  greatest  tribute  to  their  worth  is  that  each  of  them  should 
have  entirely  obscured  himself  in  order  that  he  might  throw 
the  strongest  light  upon  Him  whom  he  was  endeavoring  to 
represent  to  the  world. 

Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

Name  three  ways  in  which  Jesus  made  friends. 


What  were  the  relationships  among  the  Apostles  one  to 
another? 


What  did  the  Twelve  do  after  they  were  chosen? 


Did  any  of  the  Twelve  write  a biography  of  Jesus? 


How  did  the  Gospels  come  to  be  written? 


Who  made  the  first  mention  of  Jesus  in  literature? 


Intermediate — Chapter  Eleven  87 

What  information  was  behind  the  writer  of  the  Gospel  ac- 
cording to  Mark? 


What  information  was  behind  the  Gospels  of  Matthew  and 
Luke? 


How  long  after  Jesus  was  the  Gospel  according  to  John 
written? 


How  does  the  Fourth  Gospel  differ  from  the  other  three? 


What  is  the  great  value  of  the  Gospels? 


Topics  for  Individual  Report. 

Find  something  interesting  about  the  Gospel  according  to 
Mark. 


Read  a few  chapters  in  some  short  life  of  Jesus,  suggested 
by  your  teacher,  and  be  prepared  to  tell  how  it  differs,  as  it 
seems  to  you,  from  the  plan  and  style  of  the  Gospel  according 
to  Mark. 


Which  is  your  own  favorite  Gospel,  and  why? 


88 


Life  of  Jesus 

CHAPTER  XII. 

THE  PHARISEES  STUDYING  JESUS. 

The  Pharisees  studying  Jesus:  Mark  2:  15;  3:  1-5. 

J esus’  opinion  of  the  Pharisees:  Matt.  23 : 1-12 ; Mark  2 : 21 , 22. 

Who  the  Pharisees  Were. 

Soon  after  Jesus  begins  to  teach  in  Galilee  we  find  that 
groups  of  Pharisees  are  coming  frequently  to  study  Him  and 
His  work.  Who  were  these  Pharisees? 

You  remember  how  the  Old  Testament  closes  with  the  ruin 
of  the  Jewish  kingdom?  You  know  how  the  Jews  became  sub- 
ject successively  to  the  Babylonians,  the  Persians  and  the  Greeks, 
and  finally,  in  the  time  of  Jesus,  to  Rome.  But  their  patriotism 
was  not  dead,  and  they  were  not  without  leaders.  When  they 
could  no  longer  govern  themselves  politically,  this  strange, 
serious  people  became  a spiritual  organization.  What  we  would 
call  the  state  became  a church.  What  we  wduld  call  their 
national  constitution  was  enlarged  to  become  a text-book  of 
religious  obligation,  and  in  place  of  their  prophets  arose  a race 
of  school-masters. 

These  school-masters,  the  intelligent  patriots  of  the  time,  main- 
tained among  their  countrymen  a passionate  and  perpetual 
belief  in  one  God.  This  belief  was  the  one  great  gift  which 
the  Jewish  exile  gave  to  the  world.  The  school-masters  who 
taught  it  insisted  upon  the  strict  separation  of  every  loyal  Jew 
from  any  social  or  friendly  relation  to  the  idolatrous  races 
which  had  conquered  them.  One  of  the  names  for  this  class 
whom  we  know  as  Pharisees  means  “The  separated  ones.” 

The  Purposes  of  the  Pharisees. 

The  word  “Pharisee”  has  come  to  have  such  an  unpleasant 
meaning  that  it  is  worth  while  for  us  to  try  to  realize  how  noble 
were  their  purposes  and  how  great  were  their  claims  to  the 
nation’s  gratitude.  You  can  realize  this  by  thinking  what  a 
splendid  contrast  they  made  to  the  other  strong  parties  of  their 
time.  They  differed  from  the  Herodians,  who  had  lost  all  their 
religious  earnestness  and  were  actually  allying  themselves  with 
their  conquerors.  They  were  unlike  the  Zealots  because  they 
trusted  God  so  earnestly  that  they  would  not  appeal  to  force, 
and  rather  suffered  patiently,  awaiting  His  time.  They  differed 
from  the  Sadducees,  who  were  a close  corporation,  largely  of 


Intermediate — Chapter  Twelve 


89 


the  priestly  class.  They  spent  their  time  in  the  synagogues 
in  the  schooling  of  children  and  in  teaching  Judaism  to  the 
heathen.  They  made  the  hope  of  a Messiah  the  great  dream 
of  the  nation,  and  they  had  so  prepared  the  way  for  Jesus 
that  He  could  take  this  glorified  nationalism  and  graft  upon 
it  the  kingdom  of  God.  They,  unlike  the  Sadducees,  be- 
lieved in  immortality,  and  they  trained  the  national  will  to  the 
point  where  Jesus  could  lay  hold  upon  it. 

And  they  had  been  successful.  They  had,  as  Jesus  said, 
“sat  down  in  the  seat  of  Moses.”  Their  Torah  had  become 
the  accepted  book  of  laws.  Their  scholars,  “the  Scribes  of  the 
Pharisees,”  as  they  were  called,  working  without  pay  and  work- 
ing everywhere,  had  put  the  whole  nation  to  school.  They  had 
put  their  stamp  on  the  Judaism  which  was  current  for  the  next 
two  hundred  years,  not  only  in  the  Holy  Land,  but  wherever 
the  Jews  were  dispersed,  and  when  the  temple  was  destroyed, 
they  stood  silently  in  front  of  it  as  its  last  hopeless  defenders. 

Jesus’  Appreciation  of  the  Pharisees. 

Jesus  knew  their  worth  better  than  do  we.  No  doubt  His 
own  school-master  was  one  of  these  educated  scribes.  To  one 
of  them  He  said,  “ Thou  art  not  far  from  the  Kingdom  of  God.” 
(Mark  12:  34.)  He  acknowledged  the  value  of  the  great 
truths  and  laws  which  they  taught.  But  Jesus  had  outgrown 
them.  Their  faults  had  come  almost  to  conceal  their  virtues. 
They  had  overlaid  the  simplicity  of  worship  with  ceremonials 
that  were  so  burdensome  that  men  were  overwhelmed  by  them. 
The  Sabbath,  which  had  been  originally  designed  as  a joyous 
day  of  freedom  and  leisure,  to  commune  with  God  and  higher 
things,  had  become  with  its  multiform  and  unreasonable  re- 
strictions the  hardest  and  most  dreaded  day  of  the  whole  week. 
It  was  itself  really  an  object  of  worship.  They  had  also  become 
so  pompous  that  they  demanded  unreasonable  respect  for  them- 
selves, and,  as  is  often  the  case  with  formalists,  some  even 
kept  up  the  most  elaborate  observances  while  their  own  lives 
were  selfish  and  rotten. 

The  Pharisees  Studying  Jesus. 

As  soon  as  these  Pharisees  came  into  contact  with  Jesus  they 
began  to  question  many  of  His  actions.  Their  questions  and 
His  answers  do  more  to  throw  light  upon  the  difference 
between  His  spirit  and  theirs  than  would  a volume  of  expla- 


90 


Life  of  Jesus 


nations.  One  Sabbath  they  found  Jesus  with  His  disciples 
walking  through  a grain  field,  and  the  disciples  were  pulling  off 
the  heads  of  grain  and  eating  t.  This  would  seem  to  us 
an  innocent  act,  entirely  in  harmony  with  the  joyous,  festal 
day,  but  according  to  their  Torah  it  was  a sinful  deed,  for 
two  reasons.  It  was  a kind  of  reaping  and  a kind  of  winnow- 
ing. Jesus*  sensible  answer 
to  their  complaint  was  this : 
“The  Sabbath  belongs  to 
man,  and  not  man  to  the 
Sabbath.**  It  was  made 
for  man’s  sake;  men  were 
not  made  for  the  Sabbath’s 
sake. 

Again  they  complained 
because  He  wrought  deeds 
of  healing  on  the  Sabbath. 
Jesus  told  them  in  so  many 
words  that  neglect  to  do 
kindness,  even  on  that  day, 
appeared  to  Him  to  be 
heathenish. 

They  asked  Him  why  He  did  not  engage  in  the  ceremonial 
fasts  which  the  disciples  of  John  the  Baptist  were  in  the  habit 
of  observing.  Jesus*  reply  was:  “Why  should  people  fast 
when  they  are  happy?  These  are  honeymoon  days.  During 
such  days  do  the  friends  of  the  bridegroom  fast?”  Indeed, 
Jesus  seems  not  only  to  have  ignored  the  fasts,  but  in  prin- 
ciple at  least  He  showed  that  it  was  irrational  to  abstain  from 
certain  meats  as  being  ceremonially  unclean,  even  though 
these  were  prohibited  by  the  Mosaic  law.  The  Gospel  accord- 
ing to  Mark  tells  us,  “He  made  all  meats  clean.” 

Again  they  asked  Him  why  He  sat  down  at  table  with  sin- 
ners. “To  whom  does  a doctor  go,”  asked  Jesus,  “to  well 
people  or  to  sick  people?” 


A Group  of  Pharisees. 

(Copyright,  1896,  by  J.  J.  Tissot.  Courtesy  of  the 
McClure  Tissot  Co.) 


The  Opening  Rift. 

Many  of  the  Pharisees  were  conscientious.  They  were  not 
Jesus*  enemies  at  the  beginning,  but  it  was  impossible  for  them 
either  to  understand  or  to  permit  such  infractions  of  what  they 
believed  to  be  the  very  constitution  of  their  nation.  They  could 
see  no  safety  to  the  nation  unless  it  was  kept  close  within  the 


Intermediate — Chapter  Twelve 


91 


bounds  of  habit  and  custom.  If  the  Jews  should  act  like  the 
people  of  other  races,  they  argued  that  they  would  become  like 
them  in  every  way,  and  they  would  no  longer  be  a separate  race, 
knowing  God  and  being  blessed  by 
Him.  On  the  other  hand,  J esus,  as 
has  been  said,  had  outgrown  them. 

He  could  nob.  be  patient  with  the 
attempt  to  make  life  a program 
of  petty  details.  “I  am  come 
that  they  might  have  life,”  He 
once  said,  “and  that  they  might 
have  it  more  abundantly.”  One 
who  had  entered,  as  Jesus  had, 
into  intimate  and  joyous  fellow- 
ship with  God,  and  who  felt  every 
day  the  abounding  life  of  God  in 
His  own  soul  could  not  but 
burst,  as  the  spring-tide  bursts 
its  barriers,  these  dull  and  petty 
constructions  of  theirs,  and  His 
full  tidal  life  spread  forth  into  all  the'  shallows  of  other  lives, 
helping  the  good  seed  to  fertility  wherever  it  went. 

Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

How  did  the  Pharisees  come  to  be  trusted  teachers  of  the 
Jews? 


Jesus  by  the  Sea. 


How  did  they  differ  from  the  Herodians? 


From  the  Zealots? 


From  the  Sadducees? 


92 


Life  of  Jesus 


What  was  Jesus’  opinion  of  the  Pharisees? 


How  did  they  differ  from  Him  regarding  the  Sabbath-keeping? 


How  regarding  fasting? 


How  concerning  the  treatment  of  sinners? 


Topics  for  Individual  Report. 

Find  in  the  Bible  dictionary  something  about  the  great 
Pharisee,  Gamaliel. 


Try  to  find  out  something  about  the  history  of  the  Pharisees 
after  the  time  of  Jesus. 


Work  for  All. 

Decide  in  the  class  upon  a suitable  wording  of  a resolution  discussing 
some  practical  phase  of  the  Sunday  question  under  our  modern  conditions, 
and  choose  sides  for  an  extemporaneous  discussion,  for  this  week  or  next. 


YOUNG  PEOPLE’S  PROBLEMS 

As  Interpreted  by  Jesus 

A Course  of  Study  for  Classes ' Preparing  for  Church  Membership 
and  for  Christian  Service 

By  WILLIAM  BYRON  FORBUSH 

The  purpose  of  this  course  of  study  is  to  meet  the  religious 
problems  of  young  people  who  are  about  sixteen  years  of  age. 
The  first  chapter  is  intended  to  help  make  clear  our  ideas  as 
to  just  what  is  our  religion,  which  we  call  Christian.  The  second 
chapter  discusses  religion  as  personal  and  as  consisting  of  dis- 
cipleship  of  Jesus.  In  the  next  two  chapters  the  place  of  the 
church  as  both  & school  and  a field  of  service  for  young  people 
is  considered.  Then  come  three  chapters,  intended  to  be  help- 
ful in  the  choice  and  consecration  of  one’s  calling,  followed  by 
one  explaining  the  means  and  possibilities  and  ideals  of  the 
higher  education  that  prepares  for  these  callings.  The  remain- 
ing chapters  take  up  several  of  the  most  important  special 
questions  of  the  personal  religious  life,  following  Jesus  in  our 
social  living,  gaining  and  keeping  spiritual  strength  by  com- 
munion with  God,  preparing  the  mind  and  heart  for  disappoint- 
ment and  sorrow,  and  — finally  — the  correlation  of  all  these 
separate  lessons  into  a unified  conception  of  a personal  life 
devoted  to  the  ideals  of  Jesus  and  the  task  of  the  Kingdom  of 
God. 

This  course  is  intended  to  help  a serious  young  student  of 
the  Christian  religion  not  only  to  understand  what  our  religion 
means,  but  to  desire  and  will  to  enlist  intelligently  and  heartily 
in  the  discipleship  ofjesus.  It  is  also  designed  to  prepare  for 
church  membership  by  affording  a clearer  conception  of  the 
Christian  way,  the  Christian  church,  and  the  world  of  service. 
It  is  for  young  Christians,  to  help  them  to  be  better  ones, 

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THE  COMPLETELY  GRADED  SERIES 


The  Life  of  Jesus 


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THE  BIBLE  STUDY  UNION  LESSONS 

THE  COMPLETELY  GRADED  SERIES 


The  Life  of  Jesus 


BY 

WILLIAM  BYRON  FORBUSH 

Author  of  “The  Boy  Problem, ” “The  Boys,  Life  of  Christ,” 
and  “The  Coming  Generation” 


Charles  F.  Kent,  Ph.D. 
George  A.  Coe,  Ph.D.,  LL.D. 


Consulting  Editors 


CHARLES  SCRIBNER’S  SONS 
New  York 


TABLE  OF  CONTENTS 


Chapter  13. 

What  Jesus’  Teaching  was  Like 

Page 

93 

Chapter  14. 

Jesus’  Message  to  His  Neighbors  . 

100 

Chapter  15. 

Jesus’  Proclamation  of  the  Kingdom 

106 

Chapter  16. 

A Night  and  Day  of  Peril  .... 

. 115 

Chapter  17. 

Back  to  His  Old  Home  ..... 

121 

Chapter  18. 

The  Adventures  of  His  Twelve  Messengers 

128 

Chapter  19. 

Those  who  were  With  and  Against  Jesus  . 

. 134 

Chapter  20. 

The  Martyrdom  of  a Hero  .... 

142 

Chapter  21. 

Jesus  Sharing  with  the  Multitude  . 

148 

Chapter  22. 

The  Break  with  the  Pharisees 

153 

Chapter  23. 

Jesus  among  a Foreign  People  . • . 

158 

Chapter  24. 

The  Source  of  Jesus’  Courage 

167 

The  Bible  Study  Union  Lessons  (Completely  Graded  Series),  Inter- 
mediate Grade: — Published  quarterly  by  Charles  Scribner’s  Sons,  153-157 
Fifth  Avenue,  New  York;  price,  12  cents  each,  48  cents  a year. 


Copyright,  1912,  by  Charles  Scribner’s  Sons,  New  York. 


LIST  OF  LESSONS. 

(Subject  to  revision.) 

I.  A Boy  of  the  Hills. 

II.  Jesus’  World. 

III.  Jesus’  Schooling. 

IV.  A Country  Boy’s  First  Visit  to  the  City. 

V.  The  Village  Carpenter. 

VI.  The  Man  who  Had  a New  Message. 

VII.  Jesus’  Choice  of  a Calling. 

VIII.  How  Jesus  Went  about  His  Work. 

IX.  His  Early  Comrades. 

X.  How  Jesus  Lived  in  His  New  Home. 

XI.  The  Men  who  Told  us  about  Jesus. 

XII.  The  Pharisees  Study  Jesus. 


XIII.  What  Jesus’  Teaching  was  Like. 

XIV.  Jesus’  Message  to  His  Neighbors. 

XV.  Jesus’  Proclamation  of  the  Kingdom. 

XVI.  A Night  and  Day  of  Peril. 

XVII.  Back  to  His  Old  Home. 

XVIII.  The  Adventures  of  His  Twelve  Messengers. 

XIX.  Those  who  Were  with  and  against  Jesus. 

XX.  The  Martyrdom  of  a Hero. 

XXI.  Jesus  Sharing  with  the  Multitude. 

XXII.  The  Break  with  the  Pharisees. 

XXIII.  Jesus  among  a Foreign  People. 

XXIV.  The  Source  of  Jesus’  Courage. 


XXV. 

XXVI. 

XXVII. 

XXVIII. 

XXIX. 

XXX. 

XXXI. 

XXXII. 

XXXIII. 

XXXIV. 

XXXV. 

XXXVI. 


Jesus  Taking  the  Harder  Road. 

A Preliminary  Visit  to  Jerusalem. 

In  Perea  and  Samaria. 

Going  up  to  Jerusalem. 

Jesus’  Arrival  at  Jerusalem. 

Jesus’  Attack  upon  the  Corrupt  Priests. 
The  Conspiracy  against  Jesus. 

Jesus'  Attitude  in  the  Face  of  Death. 
Betrayed,  Denied,  Condemned. 

The  Death  of  Jesus. 

The  Christ  who  .Abides. 

The  Radiance  of  the  Master. 


XXXVII. 

XXXVIII. 

XXXIX. 

XL. 

XLI. 

XLII. 

XLIII. 

XLIV. 

XLV. 

XLVI. 

XLVII. 

XLVIII. 


YOUNG  PEOPLE’S  PROBLEMS 

As  Interpreted  by  Jesus. 

What  is  the  Christian  Religion? 

What  does  it  Mean  to  be  a Disciple  of  Jesus? 
What  does  it  Mean  to  be  a Church  Member? 

The  Special  Place  of  Young  People  in  the  Church. 
One’s  Calling. 

The  Fields  of  Christian  Service. 

The  Christian  Ideal  of  a Home. 

The  Problem  of  Getting  Ready  for  Life. 

Following  Jesus  in  our  Work,  School  and  Play. 

The  Inner  Life. 

The  Problem  of  Sorrows  and  Disappointments. 

A Life  of  Service. 


m 


IV 


Introduction 


MAP  NO.  4. 


93 


Intermediate — Chapter  Thirteen 

CHAPTER  XIII. 

WHAT  JESUS’  TEACHING  WAS  LIKE. 

His  manner  of  authority:  Mark  1:22. 

The  method  of  parables:  Matt.  13:  34,  35. 

His  first  story  and  its  explanation:  Mark  4:  1-20,  26-29,  30-34. 
The  method  of  dramatic  representation:  Mark  9:  36;  Mark  11 : 12- 

14. 

Some  of  His  sententious  sayings:  Matt.  5:  13;  6:  3;  7:  7, 8;  7:  13, 

14. 

The  humor  of  Jesus:  Matt.  7:  3-5;  15: 14;  19:  24;  23:  24. 

Emerson  once  said  that  he  would  have  given  more  for  one 
glimpse  of  Cato  jogging  afield  than  for  an  entire  book  about  him. 
Have  you  not  often  felt  that  if  you  could  have  seen  and  heard 
Jesus  for  fifteen  minutes,  it  would  have  done  more  to  make  you 
realize  what  His  teaching  was  like  than  all  that  you  read  in  the 
Gospels?  Let  us  try  to  make  His  manner  of  teaching  seem  as 
real  as  possible. 

We  have  already  seen  that  Jesus  was  not,  in  our  sense  of 
the  word,  a preacher.  While  He 
went  on  the  Sabbath  into  the  syna- 
gogue and,  when  He  was  invited,  ex- 
plained the  scriptures,  it  was  more 
like  a Bible-class  teacher  than  like  a 
clergyman.  Week  days  He  sat 
upon  the  seat  of  a boat  in  the  midst 
of  fishermen.  The  multitude 
crowded  the  rooms  and  court-yard 
of  any  home  where  He  was  enter- 
tained. He  spoke  to  people  in  the 
village  squares  and  at  the  cross- 
roads, and  on  at  least  one  occasion 
thousands  came  together  upon  a 
hill-slope  near  the  lake  and  heard 
Him. 

The  impression  which  Jesus  gave 
these  people  was  probably  chiefly  of 
that  of  joyous  surprise.  The  word 
“ gospel  ” means  good  news.  Wher- 
ever Jesus  spoke,  it  was  as  one  who  had  made  a discovery 
which  He  wished  to  share  with  everybody.  You  can  see  what 


Path  through  the  Fields.  Il- 
lustrating the  Wayside 
Hearer. 

(From  “ Leeper  photographs,” 
copyright,  1902.  Courtesy  of  Ham- 
mond Publishing  Co.,  Milwaukee.) 


94 


Life  of  Jesus 


an  appeal  this  would  make  to  curiosity,  to  the  natural  desire 
for  joy  and  for  possible  benefit.  The  other  teachers  of  Jesus’ 
time  never  ventured  upon  anything  new.  They  spent  their 
time  in  prosy  commentaries  upon  the  olden  laws,  giving  no 
explanations  for  their  existence  and  no  motives  for  obeying 
them. 

Not  only  were  they  dull,  but  it  was  an  age  of  dullness.  Noth- 
ing ever  happened  in  Galilee.  No  new  movement  had  started, 
and  no  outstanding  man  had  appeared,  since  Judas  the  Galilean 
had  started  a rebellion  over  twenty  years  before.  There  were 
no  newspapers.  Into  this  dull  time  came  this  bright  young 
carpenter,  telling  people  something  which  to  them  was  entirely 
new. 

The  Skill  of  His  Methods. 

Why  has  not  some  one  called  this  wonderful  teacher  “ Jesus, 
the  Great”?  Other  men  have  been  called  “ great,”  who  have 
led  armies,  captured  cities  or  wrought  in  stone,  canvas  or  litera- 
ture, but  the  teaching  of  Jesus  has  been  more  dynamic  than 
any  of  these  and  has  transformed  the  thinking  and  doing  of  the 
world. 

We  see  the  greatness  of  Jesus  more  clearly  when  we  realize 
under  what  conditions  He  worked.  The  thought  of  Jesus  was 
limited  to  the  knowledge  of  His  day  as  to  nature  and  science. 
The  men  whom  He  addressed  were  nearly  all  at  least  able  to 
read  and  write,  but  their  only  book  was  the  Old  Testament. 
The  women  were  generally  illiterate.  To  such  people  the  whole 
world  of  scholarship  was  closed,  and  Jesus  could  use  only  the 
elements  of  common  human  experience. 

Now  notice  how  skillful  were  the  methods  of  Jesus,  thinking 
of  them  simply  as  intellectual  devices;  notice  how  perfectly  well 
adapted  they  were  to  the  people  to  whom  He  spoke. 

Stories. 

His  chief  method  was  that  of  stories.  At  first  how  imperfect, 
how  childish,  seems  such  a method,  but  remember,  it  is  the  old- 
est means  of  knowledge.  It  is  a universal  means,  appealing  to 
all  ages,  bridging  all  languages,  and  understood  by  all  races. 
You  cannot  translate  a philosophy  into  the  language  of  the 
savage,  but  you  can  tell  the  stories  of  Jesus  to  people  of  every 
race  and  creed.  Stories  are  easily  remembered  and  repeated. 
President  Woodrow  Wilson  of  Princeton  University,  after 
twenty  years  of  teaching,  said  that  his  students  forgot  his 


Intermediate — Chapter  Thirteen 


95 


lectures,  but  remembered  his  illustrations.  If  Jesus  wished  to 
have  His  thought  reproduced  correctly  He  could  not  do  so  in 
any  other  way  so  well  as  by  telling  stories.  People  might  mis- 
understand prosaic  statements,  but  they  would  not  forget  His 
stories.  A story  is  the  best  interpretation  of  life.  The  best  way 
to  describe  a man  or  an  idea  is  not  to  write  an  essay  about  it, 
but  to  illustrate  it  by  a story. 

Notice  the  topics  of  Jesus’  stories.  They  were  about  things 
near  at  hand.  When  He  was  out 
of  doors  in  the  spring-time,  He 
told  spring-time  stories  about  out- 
door life.  Over  four  hundred  ref- 
erences to  nature  have  been 
found  in  the  Gospels.  On  other 
occasions  He  used  illustrations 
from  His  own  trade,  that  of  a 
carpenter.  He  mentioned  the 
homely  tasks  of  the  house- wife, 
and  the  games  which  the  children 
were  playing.  He  was  fond  of 
telling  stories  about  the  home 
life,  using  the  father  of  the  family 
as  an  illustration.  He  talked 
about  the  events  of  the  day.  A 
tower  had  fallen  down  and  killed 
a few  men,  and  Jesus  referred  to  it.  A patriot  had  started  an 
insurrection,  and  Jesus  mentioned  that.  Some  years  before, 
one  of  the  Herods  had  gone  to  Rome  to  get  a crown  and  had 
been  refused,  and  Jesus  told  a story  based  upon  his  disappoint- 
ment. His  topics  were  general,  that  is,  He  talked  about  common 
things.  He  selected  also  fascinating  topics  for  stories.  He  told 
about  feasts  and  weddings,  and  since  everybody  likes  to  hear 
about  kings,  He  told  about  kings  and  their  courts. 

Acted  Stories. 

Jesus  used  another  method  which  was  even  more  graphic. 
He  not  only  told  stories,  but  He  acted  them  out.  He  called  a 
child  to  Him  and  taking  him  in  His  arms  He  made  the  life  of  the 
child  His  text.  When  He  was  helping  sick  people  He  seems  to 
have  connected  His  stories  and  His  deeds,  much  as  a medical 
missionary  to-day  does  while  he  is  busy  in  his  dispensary  or 
hospital. 


The  Sower. 


96 


Life  of  Jesus 


The  Proverbs  of  Jesus. 

Another  method  was  the  proverb.  The  difference  between  a 
proverb  and  any  other  statement  of  truth  is  the  difference  be- 
tween a parcel  with  and  without  a handle.  The  proverb  is  the 
handle  by  which  memory  carries  away  a truth.  People  could 
not  forget  the  proverbs  of  Jesus  because  sometimes  they  stated 
a startling  contrast.  Again  they  were  cast  in  the  form  of  poetry, 
and  others,  like  the  Beatitudes,  would  not  be  forgotten  because 
each  sentence  began  with  the  same  phrase.  Some  of  the  most 
memorable  of  the  proverbs  of  Jesus  are  these: 

“Salt  is  good,  but  if  the  salt  has  lost  its  flavor,  wherewith  shall  it  be  salted 
again?  ” 

“Whatsoever  you  would  that  men  should  do  to  you,  do  you  even  so  unto 
them.” 

“If  your  eye  is  healthy,  your  whole  body  will  be  light;  But  if  your  eye  is 
diseased  your  whole  body  will  be  darkened.  Watch,  then,  lest  the  light 
that  is  in  you  be  darkness.” 

“It  is  better  to  go  into  life  with  one  eye  than  to  have  two  eyes  and  be 
cast  into  Gehenna.” 

“A  sound  tree  cannot  bear  rotten  fruit,  nor  a rotten  tree  sound  fruit.” 

The  Humor  of  Jesus.  ^ 

One  of  the  most  effective  rhetorical  devices  which  men  can 
use  is  humor.  The  evangelists  were  serious-minded  people, 
and  probably  thought  humor  beneath  the  dignity  of  Jesus. 
They  have  left  us,  however,  a number  of  illustrations  of  the 
humor  of  Jesus.  You  remember  how  one  day  Jesus  was  talking 
about  intolerance.  He  told  His  listeners  that  any  one  unwilling 
to  make  allowances  for  the  faults  of  another  was  as  if  one  car- 
penter should  ask  his  comrade  to  let  him  remove  a splinter 
from  his  eye,  when  he  himself  had  had  a timber  driven  into  his 
own.  Speaking  of  the  difficulty  which  rich  men  have  to  handle 
their  wealth,  and  at  the  same  time  be  kind  and  generous,  He 
pictured  a camel  loaded  with  a great  bundle,  trying  to  squeeze 
through  the  eye  of  a needle.  Ridiculing  the  punctilious  Phari- 
sees, He  said  they  would  strain  out  a gnat  and  then  swallow  a 
camel.  He  made  light  of  the  readiness  with  which  people 
followed  the  most  foolish  and  burdensome  requirements  of  the 
Pharisees,  by  saying  that  it  reminded  Him  of  blind  men  trying 
to  lead  blind  men.  His  words  suggest  a number  of  blind  men 
putting  their  hands  upon  each  other’s  shoulders  and  forming  a 
line  behind  another  blind  man,  who,  leading  them  along  a 
winding  lane  in  the  meadow,  topples  them  all  off  into  the  muddy 


Copyright  by  Underwood  & Underwood. 

LIFE  ON  THE  SHORE  OF  GALILEE,  AT  TIBERIAS,  PALESTINE. 


Intermediate — Chapter  Thirteen 


97 


ditch  at  the  side.  Humor  flashes  a sudden  light  upon  a dark 
subject.  It  is  much  more  effective  than  wit.  A witty  remark 
causes  a laugh,  but  may  hurt  the  feelings  of  a listener.  Humor 
causes  the  hearer  to  take  sides  with  the  speaker. 

Getting  His  Hearers  to  Side  with  Him. 

There  were  other  ways  by  which  Jesus  got  His  audience  to  take 
sides  with  Him,  what  President  Tucker  calls  “ Getting  one’s 
audience  to  preach  with  him.” 

Jesus  appealed  to  knowledge.  It  flatters  a hearer  to  be  re- 
minded that  he  knows  something.  He  seems  then  to  say  to  the 
speaker,  “ We  start  together  at  least.”  Thus  the  speaker  builds 
upon  what  his  hearers  know,  and  upon  that  upon  which  they  all 
agree.  From  that  mutual  standpoint  it  is  not  hard  to  broach 
something  upon  which  they  may  not  agree  with  him;  so  Jesus 
would  say,  “ You  have  read,  but  ...” 

Jesus  appealed  to  experience.  This  also  arouses  sympathy. 
We  like  to  think  back  to  what  we  have  felt.  Jesus  was  fond  of 
saying,  “iWhat  think  ye?”  “What  man  of  you?”  One  uni- 
versal experience  that  Jesus  used  most  often  was  that  of  the 
“ family,”  for  the  Jew  was  typically  a family  man,  and  the  nation 
was  the  greatest  topic  of  the  day. 

Then  Jesus  appealed  to  curiosity.  His  stories  usually  had  a 
meaning  that  needed  to  be  guessed  or  would  naturally  be  dis- 
cussed. He  was  always  suggesting  that  there  was  something 
further  to  come.  He  urged  them  to  “Learn  of  me.”  Once 
He  told  His  listeners  that  He  was  going  to  reveal  “what  is 
known  only  to  the  initiated.” 

Jesus  appealed  to  feeling.  This  is  another  way  to  get  listeners 
to  take  sides.  In  all  of  Jesus’  stories  you  find  yourself  taking 
just  the  side  He  wishes  you  to  take.  In  the  story  of  the  prodigal 
you  take  sides  three  times, — first,  in  sympathy  with  the  good 
father;  second,  in  pity  for  the  prodigal  son;  and  third,  in  con- 
tempt for  the  unloving  brother.  In  the  story  of  the  good 
Samaritan  one  takes  sides  four  times, — first,  in  sympathy  with 
the  man  who  was  robbed;  second,  in  impatience  against  the 
priest;  third,  in  contempt  against  the  Levite;  and  fourth,  in 
admiration  for  the  good  Samaritan. 

Jesus  appealed  to  reason.  When  He  did  this  He  would  prob- 
ably wait  for  a response.  When  He  told  men  that  anger  was  as 
evil  as  murder,  that  secret  prayer  was  nobler  than  street  praying, 
and  that  the  Sabbath  was  made  for  man  and  not  man  for  the 


98 


Life  of  Jesus 


Sabbath,  He  knew  it  would  take  time  for  men  to  think  out  these 
statements  and  learn  to  agree  with  Him. 

Finally  Jesus  appealed  to  action.  He  was  always  seeming 


Jesus  Preaching  from  a Boat. 


to  say,  “ Try  this.”  He  used  the  laboratory  method.  “ Follow 
me.”  “ Do  and  you  will  know.”  The  Pharisee  said  “ Wait  for 
the  kingdom”;  Jesus  said  “ Join  it.” 

By  all  these  appeals  Jesus,  the  wonderful  Teacher,  touches  the 
whole  man. 

Questions. 

To  sum  up  the  scriptural  material  and  the  lesson  story. 

Name  some  of  the  places  where  Jesus  was  in  the  habit  of 
teaching. 


What  impression  did  Jesus  give  to  those  wdio  listened  to  Him? 


Tell  in  your  own  language  the  first  story  of  Jesus  given  in  the 
scripture  material,  and  its  explanation. 


Give  an  illustration  of  one  of  Jesus’  acted  stories. 


Intermediate — Chapter  Thirteen 
Quote  two  or  three  of  the  proverbs  of  Jesus. 


99 


Give  an  illustration  in  your  own  words  of  Jesus’  use  of  humor. 


State  exactly  how  Jesus  causes  us  to  take  sides  in  His  story  of 
14  The  Prodigal.” 


Topics  for  Individual  Report. 

Bring  in  and  read  one  of  the  stories  of  Jesus  in  some  version 
other  than  the  common  ones.  (The  teacher  will  furnish  such  a 
version,  if  necessary.) 


Give  the  class  one  or  more  of  the  pointed  sayings  of  Jesus  from 
apocryphal  sources.  (If  the  pupil  does  not  have  access  to  the 
New  Testament  apocrypha,  the  teacher  will  furnish  a brief 
collection  of  such  sayings.) 


Give  the  class  the  four  experiences  of  the  farmer  in  Jesus’ 
story  of  “ The  Sower.” 


Distinguish  the  different  meanings  of  the  four  similar  parables 
in  the  13th  of  Matthew. 


The  pupils  of  any  teacher  may  be:  educated,  i.e.,  learned; 
inclined  to  doubt  his  statements;  willing  to  accept  the  teacher’s 
statements  without  question;  intellectually  bright,  but  lazy; 
dissatisfied  with  their  own  present  way  of  living.  Which  of 


100 


Life  of  Jesus 


these  traits  would  Jesus  approve  of  in  His  pupils,  and  which 
would  He  consider  unimportant,  or  even  undesirable? 


Just  what  action  does  Jesus  demand  from  the  members  of  our 
class  after  they  have  read  the  story  of  “The  Good  Samaritan”? 


CHAPTER  XIV. 

JESUS*  MESSAGE  TO  HIS  NEIGHBORS. 

The  Father’s  nature  and  care : Luke  12:  22-32;  11 : 1-13;  15:  1-7, 
11-24. 

Old  Testament  expressions  of  this  truth:  Psalms  27,  33,  34;  Isa. 
63:7-16;  Jer.  31:9,  20. 

We  may  become  sons  of  God:  Luke  6:35;  15:  18;  Matt.  23:9; 
John  1 : 12. 

Other  New  Testament  expressions  of  this  truth:  Gal.  4:6,  7; 
I John  3:  1-3,  10. 

Last  week  we  studied  the  method  of  Jesus*  teaching.  What 

did  He  say  f 

We  can  best  understand  what 
was  Jesus*  message  to  His 
neighbors  if  we  realize  just  who 
His  neighbors  were.  When  He 
sat  upon  the  stem  of  a boat  and 
talked  to  a Capernaum  gathering 
He  looked  into  the  faces  of  peo- 
ple, most  of  whom  were  dis- 
couraged, many  of  whom  were 
burdened,  some  of  whom  w^ere 
sick.  The  most  religious  of  them 
were  living  dull  and  dreary  lives 
in  the  endeavor  to  conform  to 
the  Pharisaic  customs,  and  many 
others  had  given  up  the  task  and 

Preaching  the  Sermon  on  the  Mount.  were  sinners  and  Outcasts.  All  of 
Courtesyof the McciureTissot CqS> ot  them,  Jesus  saw,  were  misusing 


Intermediate — Chapter  Fourteen 


ioi 


life.  Each  of  them  was,  as  He  Himself  said,  “Losing  or  forfeit^ 
ing  his  own  self.”  Jesus7  one  topic,  therefore,  was:  “How  to 
live.77 

Can  we,  after  all  these  many  centuries,  and  with  our  knowl- 
edge of  His  words  since  our  childhood,  make  His  teaching 
seem  fresh?  Or  is  it  only  to  great  sinners,  to  those  deeply 
ignorant  or  in  bitterest  need,  that  what  Jesus  taught  comes 
with  freshness ? If  we  cannot  make  it  seem  fresh  we  can  at 
least  make  it  seem  true.  And  “ Truth,77  as  Phillips  Brooks  has 
said,  “ is  never  trite.77  Jesus  taught  little  that  was  wholly  new. 
He  took  old  ideas  and  believed  them,  He  related  them  one  to 
another,  and  He  lived  them. 

Fatherhood. 

The  three  teachings  on  which  Jesus  laid  most  stress,  in  talk- 
ing to  His  neighbors,  were  as  follows: 

The  first  was  this:  We  must  trust  in  the  Heavenly  Father. 
This  sounds  old  and  simple.  But  have  men  done  it? 

In  Jesus7  time  the  thought  of  God  as  Father  was  not  a new 
one.  Modern  Jews  are  fond  of  calling  attention  to  the  fact 
that  every  phrase  in  the  Lord7s  Prayer  was  found  in  the  old 
prayers  of  their  race.  This  may  be  true.  They  had  heard 
that  God  was  their  Father,  but  few  acted  as  if  this  were  so.  No 
one  could  have  prayed  the  Lord7s  Prayer  until  Jesus  taught  its 
meaning.  If  the  Jews  thought  of  God  as  Father,  it  was  as  a 
national  King.  What  they  meant  was  this : He  was  the  Father 
of  the  chosen  race , and  therefore  He  owed  them  success.  He 
was  a patron,  rather  than  a parent.  The  result  was  that  they 
turned  to  Him  with  a frightened  clinging,  a dreary  waiting  or  a 
pompous  formalism.  How  little  did  they  appreciate  that 
beautiful  phrase  in  one  of  their  own  psalms,  “ They  looked  unto 
him,  and  their  faces  were  lightened.77  Not  as  a child7s  face 
brightens  at  his  fathers  coming  did  their  faces  grow  radiant  at 
the  thought  of  God. 

Let  us  see  what  Jesus  taught.  He  looked  around  and  pointed 
to  the  natural  sights  on  every  side,  and  spoke  somewhat  like 
this:  “It  is  our  Father  who  has  made  the  birds  of  the  air,  the 
flowers  of  the  field,  the  food  which  we  enjoy.  He  made  the 
hearts  of  earthly  fathers,  who  give  gladly  to  their  children, 
who  wake  in  the  night  to  comfort  them,  who  carry  them  when 
they  are  little,  who  catch  them  when  they  stumble,  and  who 
recover  them  after  they  are  lost.  Our  Father  is  here  now.  He 


102 


Life  of  Jesus 


is  a listening  Father.  He  hears  us  when  we  speak  softly  and  in 
secret,  even  in  our  sin  and  our  helpless  longings.  He  is  not  a 
Father  who  is  a mere  King.  Our  King  is  our  Father.” 

Jesus  did  not  attempt  to  explain  pain  and  bereavement  and 
evil.  He  took  the  facts  of  life  as  they  are,  but  He  taught  that 
God’s  power  is  as  great  as  His  love.  That  power  is  wielded  by  a 
will.  That  mighty  will  is  for  us,  not  against  us.  “It  is  not 
the  will  of  your  Father  that  one  of  his  little  ones  should  perish.” 
'Our  Father  is  a militant  God.  He  fights  for  us  against  dis- 
eases and  misery.  He  fights  in  us  against  loneliness  and  sin. 
We  are  priceless  to  God.’ 

When  Jesus  said  these  things  he  was  not  speaking  indefinitely. 
He  did  not  think  of  men  in  general.  He  thought  of  Peter  the 
impetuous;  the  woman  who  was  a sinner;  the  sick  who  lay 
upon  the  strand  about  him,  he  thought  even  of  Judas. 

Sonship. 

Another  thing  which  Jesus  taught  His  neighbors  is  this: 
We  must  live  as  God’s  children.  This  too  is  simple  and  old,  but 
the  Jews  were  living,  not  as  children,  but  as  slaves  or  as  courtiers 
of  God.  They  hoped  that  sometime,  somewhere,  they  might 
enter  into  their  heritage.  But  to  Jesus  sonship  of  God  was  not 
so  distant  a thing  as  that.  By  living  as  God’s  children,  Jesus 
meant  simply:  being  like  God,  imitating  God.  God  loves  even 
evil  doers;  let  us  treat  kindly  those  who  wrong  us.  God  fights 
against  disease  and  sin;  let  us  fight  against  disease  and  sin 
(Matt.  12:  28).  God  is  a peacemaker;  let  us  make  harmony  in 
His  world.  God  is  uniting  His  children  into  a world  brother- 
hood; let  us  live  lovingly  and  generously  as  a part  of  His  brother- 
hood. 

Jesus  told  His  hearers  that  they  could  live  as  God’s  children 
now  and  here.  The  most  important  thing  was  not  that  they 
should  regain  their  political  independence  or  have  money  and 
luxuries.  Jesus  wondered,  as  did  our  modern  prophet,  John 
Ruskin,  “not  so  much  at  what  men  suffer,  as  at  what  they  lose.” 
What  about  the  self?  Was  each  man  keeping  or  losing  that? 
Our  greatest  English  poet  has  put  the  question  of  Jesus  in  a most 
earnest  way: 

“Poor  soul,  the  center  of  this  sinful  earth, 

Vexed  by  these  rebel  powers  that  thee  array, 

Why  dost  thou  pine  within  and  suffer  dearth, 

Painting  thy  outward  walls  so  costly  gay?” 


JESUS  PREACHING  IN  A SHIP. 


Intermediate — Chapter  Fourteen 


103 


Whole-Heartedness. 

So  the  third  point  which  Jesus  made  in  His  early  teaching  was 
as  to  the  necessity  of  whole-heartedness  in  claiming  their  divine 
sonship.  “Let  us  throw  our  whole  soul  into  this  business  of 
living  as  God's  children;  let  us  not  permit  minor  things  to  ob- 
scure our  vision  of  life's  supreme  goal."  “Ye  cannot  serve  God 
and  mammon."  “He  that  putteth  his  hand  to  the  plow  and 
looketh  back  is  not  fit  for  the  kingdom  of  heaven."  “Thou 
shalt  love  the  Lord  thy  God" — not  only — “with  all  thy  heart" 
— but  also — “with  all  thy  strength." 

Again  as  Jesus  speaks  He  sees  Peter  giving  only  his  half-best 
to  his  occupation  as  a fisherman,  the  sinful  woman  wasting  the 
beautiful  gifts  of  life,  Judas  asking  of  life  only  what  it  shall 
profit  him  in  money-making.  He  sees  what  will  happen  if  each 
of  them  gives  his  whole  strength  to  a life  as  God's  child.  The 
fisherman  will  be  not  a hireling  but  a craftsman;  the. mother 
will  be  not  a nurse,  but  an  artist  in  life;  the  master  will  not  be  a 
slave-driver,  but  will  be  responsible  for  his  brother  workman; 
the  man  who  has  riches  will  be  earnest  in  making  them  an  expres- 
sion of  his  sonship  and  brotherhood. 

The  one  inquiry  of  Jesus  was:  “ What  are  you  doing  with  the 
gift  of  life?" 

His  own  answer  was  “to  trust  God  and  to  live  as  God's 
children/ ' 

One  of  the  best  summaries  of  what  this  kind  of  a life  would 
mean  is  given  in  what  we  call  the  Beatitudes.  We  have  them 
in  their  simplest  form  in  the  Gospel  according  to  Luke,  but  in 
their  best  interpretation  in  the  Gospel  according  to  Matthew. 
They  may  be  put  in  modern  English  as  follows: 

Happy  are  they  who  feel  the  need  of  God’s  help,  for  it  is  they  who  belong 
to  the  kingdom  of  heaven; 

Happy  are  they  who  are  hungry  and  thirsty  for  real  goodness,  for  it  is 
they  who  will  be  made  happy; 

Happy  are  they  who  are  dissatisfied  with  themselves,  for  it  isjthey  who 
'will  become  like  God; 

Happy  are  they  who  become  hated  and  persecuted  for  these  things,  for 
heaven  remembers  such,  and  in  this  way  the  ancient  prophets  became 
sainted. 


Is  This  Possible? 

Is  it  really  possible  for  men  to  act  all  the  time  as  if  they  were 
sons  of  God?  We  might  not  think  so,  if  some  men  had  not  dis- 
proved our  doubt  by  really  living  in  their  divine  sonship.  Jesus 


104 


Life  of  Jesus 


was  the  first  to  do  so.  When  He  was  telling  His  neighbors  how 
to  live  this  life,  He  was  really  painting  His  own  portrait.  The 
Beatitudes  are  Jesus*  autobiography.  The  best  that  we  know 
about  Jesus  is  not  the  words  that  He  spoke,  but  the  life  that  He 
lived.  We  revere  and  follow  Him  to-day  because  He  Himself 
believed  that  He  was  a Son  of  God,  and  lived  the  life  of  sonship 
so  constantly.  Multitudes  since  then  because  of  His  teaching 
and  life  have  endeavored  to  do  so.  You  yourselves  have  fathers 
and  mothers  and  friends  who  are  doing  so  to-day.  We  shall  see 
in  the  next  chapter  how  this  kind  of  life  is  the  foundation  of  the 
kingdom  of  heaven.  To-day  it  is  enough  if  we  can  realize  that 
it  is  the  way  by  which  one  makes  the  most  of  his  own  life. 
Jesus  would  build  His  kingdom  of  brotherhood  out  of  men  who 
were  first  true  sons  to  the  Father. 

Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

What  were  the  circumstances  of  some  of  Jesus*  neighbors  to 
whom  He  uttered  His  teachings? 


Did  they  believe  in  the  fatherhood  of  God? 


How  did  their  idea  of  this  fatherhood  differ  from  that  of 
Jesus? 


How  was  their  attitude  toward  the  divine  Father  in  practical 
daily  life  different  from  that  of  Jesus? 


Give  some  illustrations  from  nature,  by  which  Jesus  illus- 
trated God*s  fatherhood. 


Intermediate-Chapter  Fourteen 


105 


Give  some  illustrations  from  the  human  family. 


What,  did  Jesus  teach,  is  God’s  attitude  toward  sorrow  and 
pain? 


How  did  Jesus  teach  His  neighbors  to  live? 


What  would  follow  in  the  lives  of  Jesus’  neighbors  if  they 
should  really  act  as  God’s  children? 


Put  the  Beatitudes  into  your  own  language. 


How  have  men  shown  that  it  is  possible  to  live  as  God’s 
children? 


Topics  for  Individual  Report. 

Imagine  a village  newspaper  in  the  time  of  Jesus,  and  write  a 
brief  reporter’s  account  of  a visit  and  sermon  of  Jesus  in  that 
village. 


From  the  references  at  the  head  of  the  lesson  story,  in  the  Old 
Testament,  state  what  the  best  thought  of  the  Old  Testament 
was  concerning  the  fatherhood  of  God. 


106  Life  of  Jesus 

What  do  you  think  is  God’s  relation  to  our  disappointments? 


Recall  or  imagine  a peculiarly  sad  experience  to  a family  in 
the  loss  by  death  of  a young  son  or  daughter.  Write  down 
thoughtfully  some  of  the  ways  by  which  God  may  reveal  His 
fatherhood  through  that  sorrow  to  that  family;  in  the  spiritual 
strength  aroused,  in  the  love  and  sympathy  shared  and  expressed, 
in  the  life  that  ensues. 


How  can  a high-school  student  live  as  a child  of  God?  Make 
your  answer  very  definite. 


CHAPTER  XV. 

JESUS’  PROCLAMATION  OF  THE  KINGDOM. 
Some  Parables  of  the  Kingdom. 

The  Kingdom  as  the  rule  of  the  Father:  Matt.  13:  43;  18:  21-35; 
20: 1-16. 

The  Kingdom  as  a divine-human  brotherhood : Matt.  25 : 31-46. 
The  development  of  the  Kingdom:  Mark  4:  1-20,  26  -34. 

The  challenge  of  the  Kingdom  to  the  individual : Luke  12:  41-48; 
Matt.  10:  32-39;  21:  28-34. 


“ Already  in  the  mind  of  God 
That  City  riseth  fair, 

Lo,  how  its  splendor  challenges 
The  souls  that  greatly  dare, — 

Yea,  bids  us  seize  the  whole  of  life 
And  build  its  glory  there.” 

— W.  Russell  Bowie. 

A short  time  ago  the  writer  asked  a class  of  pupils  of  the  same 
age  as  those  who  are  studying  these  lessons,  what  was  the  most 


Intermediate — Chapter  Fifteen 


107 


important  teaching  of  Jesus.  No  one  was  able  to  answer  the 
question.  The  questioner  gave  his  own  answer:  Jesus’  most 
important  teaching  was  about  the  Kingdom  of  God.  Then  he 
asked,  “ What  is  the  Kingdom  of  God?”  Neither  did  any  one 
know  the  answer  to  this  question.  Perhaps  the  same  result 
would  have  taken  place  in  other  classes,  if  these  two  questions 
had  been  asked.  We  do  not  any  of  us  understand  as  well  as  we 
ought,  just  what  Jesus  meant  by  that  which  was  the  chief  inter- 
est of  His  life. 

The  Kingdom  Idea  before  the  Time  of  Jesus. 

Nowhere  in  His  teachings  does  Jesus  give  a definition  of  the 
Kingdom  of  God.  This  was  not  necessary.  His  hearers  knew 
perfectly  well  what  the  words  meant.  Long  before  Jesus  came, 
the  ancient  prophets,  heartsick  because  of  the  wrong-doing  and 
misery  with  which  the  world  was  cursed,  had  dreamed  of  a 
time  when  all  these  evils  should  be  done  away.  In  that  future 
golden  age,  all  nations  should  learn  the  principles  of  justice 
which  had  been  taught  to  Israel  by  Jehovah.  As  a result,  all 
injustice  would  cease  among  men.  Even  war,  the  greatest 
of  all  evils  which  have  afflicted  the  human  race,  would  be 
utterly  abolished.  Men  would  “beat  their  swords  into  plow- 
shares, and  their  spears  into  pruning-hooks;  nation  shall  not 
lift  up  sword  against  nation,  neither  shall  they  learn  war  any 
more.”  (Is.  2:4).  In  the  prophecy  of  Daniel,  this  glorious 
future  age  is  described  as  the  triumph  of  the  Kingdom  of  God. 
King  Nebuchadrezzar  had  dreamed  of  a great  image,  made  of 
gold,  silver  and  various  other  materials.  And  in  his  dream,  “a 
stone  was  cut  out  without  hands,  which  smote  the  image,”  and 
broke  it  in  pieces.  “And  the  stone  which  smote  the  image 
became  a great  mountain  and  filled  the  whole  earth.”  Accord- 
ing to  Daniel’s  interpretation,  this  dream  represented  the 
final  triumph  of  God’s  rule,  or  God’s  Kingdom,  over  the  entire 
human  race.  These  glowing  hopes  were  earnestly  cherished 
by  the  Jewish  people  in  the  time  of  Jesus.  Many  of  the  people, 
however,  were  selfish  in  their  hopes.  They  believed  that  God 
would  rule  the  world  through  Israel.  Their  hearts  were  set  on 
the  glory  of  being  rulers,  rather  than  on  that  abolition  of  in- 
justice, to  which  the  prophets  had  looked  forward.  John  the 
Baptist  had  caught  the  ear  of  the  nation  by  beginning  his 
teaching  with  the  startling  announcement,  “The  Kingdom  of 
Heaven  is  just  at  hand.”  Yet  he  demolished  their  self-con- 


108 


Life  of  Jesus 


fidence  and  pride  of  descent  by  telling  them  that  if  God  wanted 
children  of  Abraham,  in  order  to  set  up  His  Kingdom,  He  could 
turn  the  pebbles  of  the  Jordan  valley  into  children  of  Abraham 
by  the  millions.  He  made  it  perfectly  clear  that  the  way  for 
the  nation  to  prepare  for  the  era  of  their  Messiah-King,  and 
to  escape  His  wrath,  was  not  to  depend  upon  the  supposed 
prerogatives  of  their  Israelitish  blood,  but  to  begin  a brotherly 
life,  and  equalize  their  social  inequalities. 

How  and  When  the  Kingdom  was  to  Appear. 

These  were  the  ideas  which  were  current  in  men’s  minds 
when  Jesus  came.  And  the  best  and  noblest  of  them  Jesus 
accepted  with  all  His  heart.  With  all  His  heart  He  believed 
in  the  future  ideal  of  a new  order  of  society,  in  which  the 
sovereign  Father  would  rule  the  life  and  conduct  of  all;  thus 
ancient  injustice  would  be  corrected,  and  ministration  to  the 
hungry,  the  poor,  the  sick,  and  evil-doers  would  be  the  em- 
ployment of  the  sons  of  the  Kingdom,  until  such  ministrations 
should  never  more  be  needed. 

This  vision  of  the  new  era,  indeed,  was  not  entirely  new  with 
Jesus.  His  originality,  however,  is  shown  in  His  explanation 
of  how  and  when  it  was  to  be  brought  into  being.  He  differed 
from  His  neighbors  on  two  vital  points.  They  believed  that  the 
Kingdom  was  to  be  established  by  force  and  bloodshed.  Jesus 
believed  that  God  rules  chiefly  through  moral  influence.  This 
idea  He  brought  out  in  such  parables  as  that  of  the  forgiving 
king.  “The  Kingdom  of  heaven  (that  is  the  rule  of  heaven  or 
God)  is  like  a king  who  wished  to  make  a reckoning  with  his 
servants.  . . . And  one  debtor  was  brought  before  him  who 
owed  ten  thousand  talents.  ...  So  that  servant  fell  down 
before  him  and  did  homage  to  him,  saying,  Be  patient  with  me, 
and  I will  pay  thee  all.  And  the  master  of  that  servant  pitied 
him  and  released  him,  and  forgave  him  the  debt.”  (Matt. 
18:23-27.)  In  other  words,  the  rule  of  our  heavenly  King  is 
a merciful  rule.  He  treats  evil-doers  kindly,  and  seeks  in  this 
way  to  win  them  to  a better  life.  As  we  saw  in  an  earlier 
chapter,  Jesus  taught  that  “God  is  a King  who  is  a Father.” 
His  Kingdom  is  a kingdom  of  love;  and  love  is  the  greatest 
force  in  the  world.  Armies  and  battleships  can  break  down 
walls;  but  only  love  can  soften  hard  hearts.  And  it  is  this 
force  on  which  the  sovereign  Father  relies,  to  accomplish  His 
righteous  purposes  among  men. 


Intermediate — Chapter  Fifteen 


109 


In  the  second  place,  Jesus  differed  from  His  neighbors  as  to 
when  the  Kingdom  was  to  appear.  They  believed  that  this 
present  world  was  hopelessly  bad,  and  that  the  new  era  could 
only  be  ushered  in  by  a sudden  catastrophe,  which  they  pic- 
tured to  themselves  as  a great  Judgment  Day.  Jesus  perhaps 
agreed  that  the  final  and  complete  triumph  of  God’s  rule  would 
only  come  after  this  Day  of  Judgment.  But  He  also  believed 
that  the  Kingdom  was  beginning  to  triumph,  already.  “If  I 
by  the  Spirit  of  God  cast  out  demons,”  He  said,  “then  is  the 
Kingdom  of  God  come  upon  you.” 

The  best  way  for  us  to-day  to 
understand  just  how  and  when 
the  Kingdom  of  God  was  to 
appear,  according  to  Jesus’ 
thought,  is  to  turn  to  that  very 
early  parable  which  Jesus  spoke, 
of  which  the  Gospels  take  great 
pains  to  give  an  explanation. 

This  is  the  parable  of  the  sower. 

Very  likely  as  Jesus  spoke  these 
words  a farmer  might  have  been 
seen  working  his  field  in  the  early 
spring-time,  scattering  the  grain 
in  the  freshly  prepared  soil,  in 
the  confident  hope  of  harvest. 

We  may  put  the  thought  of  Jesus,  as  expressed  in  this  story,  in 
language  something  like  this.  The  thought  that  God  has  a 
right  to  rule  human  life  has  been  sown  broadcast  among  men 
like  good  seed.  When  this  thought  falls  into  the  life  of  a man 
who  has  no  room  for  it,  because  his  heart  is  utterly  hard  and 
selfish,  it  never  appears  above  the  surface.  When  it  falls  into 
the  lives  of  those  who  are  too  superficial  to  take  it  into  the  real 
depths  of  their  hearts,  it  springs  up  too  soon,  and  then  withers 
away.  When  it  falls  into  lives  that  are  full  of  other  things,  it 
simply  becomes  smothered.  When  it  is  taken-  into  thoughtful 
minds  and  sincere  hearts,  it  grows  and  bears  fruit.  So,  slowly 
and  with  many  discouragements  and  failures,  the  Kingdom 
grows  according  to  the  varying  responses  of  men. 

The  same  teaching  appears  in  the  parable  of  the  seed  growing 
of  itself,  which  only  Mark  has  preserved  for  us.  “ So  is  the 
Kingdom  of  God,”  Jesus  says,  “as  if  a man  should  cast  seed  on 
the  earth,  , , , The  earth  beareth  fruit  of  herself,  first  the 


110 


Life  of  Jesus 


green  shoot,  then  the  ear,  then  the  ripened  grain  in  the  ear.” 
(Mark  4:26-28.)  In  other  words,  God’s  rule  triumphs  gradually 


The  Four  Kinds  of  Soil  in  the  Parable  of  the  Sower. 

as  the  result  of  the  growth  of  new  and  righteous  purposes  in 
men’s  hearts. 

Jesus  was  right.  When  men  do  receive  into  their  lives  the 

thought  that  God  deserves  their 
loyal  obedience,  they  arouse  and 
claim  their  sonship.  But  it  takes  a 
long  time  to  get  this  thought  to 
sprout.  Jesus  once  hoped  that 
all  the  people  in  Galilee  would 
see  this  truth  and  receive  it, 
but  the  time  came  when  they 
disappointed  Him,  and  He  had  to 
turn  to  His  few  disciples  and 
spend  the  rest  of  His  life  in 
helping  them  to  believe  thor- 
oughly in  their  sonship  to  God. 
A foreign  missionary  to-day  often 
spends  years  in  persuading  his 
ignorant  and  hard-hearted  hear- 
ers of  the  love  and  goodness  of 


Intermediate — Chapter  Fifteen 


111 


God,  and  the  privileges  of  sonship.  Nevertheless,  “the  seed 
of  the  Kingdom”  is  good  seed,  and  possesses  remarkable  vitality. 
In  spite  of  difficulties  it  takes  root  in  this  individual  and  that. 
And  then  the  process  of  growth  spreads  out  beyond  individuals, 
and,  like  yeast  in  a mass  of  dough  (see  Matt.  13:33),  begins  to 
revolutionize  human  society.  Jesus  was  not  a revolutionist,  in 
the  sense  that  He  ever  consented  to  lead  a bloody  revolution. 
But  He  was  a revolutionist,  in  the  sense  that  He  sowed  the  idea 
of  the  triumph  of  God’s  Kingdom  in  the  hearts  of  men,  and  this 
idea  has  ever  since  then  been  transforming  the  world. 

The  Social  Message  of  the  Kingdom. 

The  controlling  purpose  of  our  lives,  according  to  Jesus,  should 
be  loyalty  to  God’s  Kingdom.  “ Seek  ye  first  his  kingdom.” 
“When  ye  pray,  say,  Our  Father  . . . Thy  Kingdom  come.” 
The  force  of  these  sayings  of  Jesus  is  not  always  fully  appre- 
ciated. Some  men  are  selfish  even  in  their  religion.  They 
seem  to  think  of  religion  merely  as  a kind  of  passport  whereby 
they  themselves  by  and  by  can  be  sure  of  entrance  into  heaven. 
But  by  “ seeking  first  God’s  Kingdom,”  Jesus  meant  some- 
thing nobler  than  that.  He  meant  that  we  should  first  of  all 
submit  our  own  lives  to  God’s  rule;  and  not  only  that,  but  we 
should  then  do  all  in  our  power  to  help  on  the  triumph  of  that 
rule  among  all  our  fellow  men.  We  should  seek  to  make  the 
city  in  which  we  live,  a “city  of  God,”  and  our  nation,  a nation 
“whose  God  is  Jehovah.”  When  one  really  catches  the  King- 
dom idea  of  Jesus,  one  realizes  the  importance  of  many  things 
that  hitherto  may  have  seemed  trivial.  If  each  duty  and 
relation  of  ours  is  a Kingdom-duty  and  a Kingdom-relation, 
then,  as  Phillips  Brooks  has  told  us,  we  shall  no  longer  “ reduce 
life  to  the  pettiness  of  our  daily  living;  we  shall  exalt  our  daily 
living  to  the  grandeur  of  life.”  The  discussion  of  to-day’s 
topics  for  individual  report  will  show  us  how  we  may  prac- 
tically do  this  in  school  and  everyday  life. 

What  a vision  was  this  which  Jesus  held  up  before  men! 
Its  spirit  came  from  Him;  He  was  the  first  to  inspire  men  with 
the  unquenchable  hope  that  such  an  ideal  is  possible,  and  ever 
since  His  time  this  glowing  ideal  which  He  gave  to  the  world 
has  been  the  noblest  inspiration  of  men.  Jesus  believed  not 
only  that  this  Kingdom  is  to  be  a triumphant  power  in  the 
world.  He  also  thought  of  it  as  extending  into  the  life  beyond 
death,  and  including  the  immortal  life  of  men  with  God.  Here 


112 


Life  of  Jesus 


was  a very  great  service,  in  that  He  not  only  made  immortality 
seem  sure,  but  He  made  it  seem  worth  while. 

His  faith  in  the  Kingdom  is  seen  in  the  fact  that  He  lived  its 
life.  This  is  the  supreme  fact  about  Jesus’  proclamation.  He 
lived  what  He  proclaimed.  He  gave  His  own  life  to  the  rule 
of  God.  He  lived  as  a brother  to  men.  He  wrought  for  the 
future.  Some  particular  acts  of  His  were  noticeable  expres- 
sions of  this  spirit.  His  refusal  to  pay  deference  to  men  of 
money,  His  fondness  for  the  poor,  His  indifference  whether 
His  new-found  brothers  were  Jews  or  Gentiles,  His  final  pro- 
cessional into  the  capital,  surrounded  by  the  populace,  His 
insistence,  when  on  trial,  that  His  mission  was  to  establish  a 
Kingdom,  fidelity  to  which  meant  death  at  the  hands  of  those 
who  opposed  it — these  were  the  guarantees  that  He  gave  that 
He  believed  what  He  taught. 

Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

What  is  the  Kingdom  of  God? 


In  what  sense  may  we  “ enter  ” it  now? 


View  on  the  Sea  of  Galilee. 


In  what  sense  is  it  not  yet  come? 


Had  Jesus’  listeners  ever  heard  of  the  Kingdom  of  God? 


Intermediate — Chapter  Fifteen 


113 


Who  had  taught  them  about  it? 


What  had  John  the  Baptist  taught  about  the  Kingdom? 


In  what  way  did  Jesus  teach  that  the  Kingdom  was  to  appear? 


Tell  in  your  own  words  the  first  parable  by  which  Jesus 
explained  the  Kingdom. 


Explain  what  Jesus  meant  by  the  first  kind  of  soil.  What  by 
the  second.  What  by  the  third.  What  by  the  fourth. 


In  what  sense  is  the  Kingdom  of  God  an  individual  thing? 


What  is  our  duty  to  it  as  individuals? 


In  what  sense  is  it  social? 


What  is  our  social  duty  to  the  Kingdom? 


114 


Life  of  Jesus 


Topics  for  Individual  Report. 

How  did  the  Pilgrim  Fathers  express  the  Kingdom  idea? 


How  did  Abraham  Lincoln  help  the  Kingdom  of  God  to 
triumph? 


Mention  other  great  men  who  helped  the  cause  of  the  King- 
dom among  men. 


Find  what  seems  to  you  the  best  hymn  in  the  church  hymn- 
book  about  the  Kingdom,  and  read  it  to  the  class. 


Is  it  possible  to  bring  in  the  Kingdom  of  God  under  conditions 
in  which  little  children  are  employed  as  laborers? 


What  is  our  duty,  in  the  cause  of  the  Kingdom,  under  such 
conditions? 


What  is  our  duty,  in  the  cause  of  the  Kingdom,  when  the  labor 
of  ignorant  men  is  used  for  unjust  profit  and  their  lives  are 
wasted  by  poverty  and  incessant  toil? 


What  is  our  duty,  in  the  Kingdom,  when  greed  grows  wealthy 
by  making  the  temptation  of  the  innocent  a business? 


State  three  ways  in  which  a high-school  student  can  prac- 
tically engage  in  service  for  the  Kingdom. 


115 


Intermediate — Chapter  Sixteen 

CHAPTER  XVI. 

A NIGHT  AND  DAY  OF  PERIL. 

The  storm  on  the  lake  at  night:  Mark  4:35-41. 

The  encounter  with  the  giant:  Mark  5:1-10,  17-20. 

The  arousing  to  life  of  the  daughter  of  Jairus:  Mark  5:22-43. 

“Be  not  afraid,  only  believe.”  Mark  5:36. 

“Love  is  and  was  my  King  and  Lord, 

And  will  be,  tho’  as  yet  I keep 
Within  his  court  on  earth,  and  sleep 
Encompassed  by  his  faithful  guard, 

And  hear  at  times  a sentinel 

Who  moves  about  from  place  to  place, 

And  whispers  to  the  worlds  of  space, 

In  the  deep  night  that  all  is  well. 

And  all  is  well,  tho’  faith  and  form 
Be  sunder’d  in  the  night  of  fear; 

Well  roars  the  storm  to  those  who  hear 
A deeper  Voice  across  the  storm.” 

— Tennyson:  In  Memoriam. 

The  life  of  Jesus  at  Capernaum  was  not  without  adventure. 

One  afternoon,  finding  that  the 
interested  multitude  would  not 
give  Him  time  even  to  sleep, 

He  started  to  cross  the  lake  of 
Galilee  in  a boat.  In  the  gathering 
darkness  He  slipped  away  with  His 
nearest  friends  from  the  city  strand. 

The  waters  and  the  surrounding 
hills  were  peaceful.  There  was  a 
fine  sunset,  with  perhaps  a hint  of 
storm  on  the  horizon.  Jesus  dropped 
asleep  on  the  square  boat  seat 
in  the  stern,  and  the  fisher  boat, 
wafted  by  the  rising  breeze,  sprang 
swiftly  forward,  with  the  friends  of 
Jesus  on  watch.  Suddenly  with  the 
night  the  tempest  fell.  The  fisher- 
men leaped  to  furl  the  sail,  and  then 
bent  to  the  heavy  oars  in  an  endeav- 
or to  keep  the  boat  before  the  wind. 


Sea  of  Galilee  and  Sur- 
roundings. 


116 


Life  of  Jesus 


The  Orientals  are  an  excitable  people.  Blithe  in  joy,  they 
are  like  children  in  a panic,  and  it  was  not  long  before  the 
nearest  shook  Jesus  wildly  by  the  shoulder,  and  spoke  the 
terror  of  all,  when  he  shouted  through  the  storm, 

“ Awake!  We  are  sinking!” 

Jesus  leaped  to  His  feet.  Is  there  any  greater  trial  of  a man’s 
courage  than  to  wake  him  from  sleep,  face  to  face  with  death? 
This  supreme  test  of  manliness  Jesus  met.^  He  was  not  afraid! 
Later  the  disciples  thought  that  His  lack  of  fear  was  because  He 

had  magic  power  to  stop  the  storm 
and  knew  that  He  was  in  no  real 
danger.  We  perhaps  can  judge 
His  attitude  more  justly,  when 
we  recall  what  Jesus  said.  His 
quiet  question  of  His  friends  was, 
“ Why  are  you  afraid?” 

Why  was  He  Himself  not 
afraid? 

Is  not  the  answer,  that  He 
actually  believed  what  He  had 
taught  about  the  Father?  He 
not  only  said  what  we  were 
Jesus  Asleep  in  the  Storm.  studying  in  the  last  chapter,  but 
He  lived  it.  The  storm  was  a real  peril,  but  Jesus,  even  in 
peril,  could  brave  it,  because,  as  one  of  our  own  poets  has  said : 

“Well  roars  the  storm  to  those  who  hear 
A deeper  Voice  across  the  storm.’ 7 

If  I am  alone  in  the  storm  I must  be  frightened,  as  the  dis- 
ciples were,  but  if  my  God  and  JFather  is  in  the  storm  with  me, 

I can  be  brave.  This  was  what  Jesus  was  thinking. 

The  Giant  Madman. 

When  they  drew  to  land  on  the  Eastern  shore  there  came 
down  from  the  cave-tomb  to  the  strand  to  meet  them  a giant 
madman.  He  was  foul  and  naked,  and  upon  his  mighty  arms 
and  legs  were  broken  pieces  of  the  chains  with  which  men  in 
vain  had  tried  to  hold  him.  Here  he  lived  in  the  rocks,  shout- 
ing and  yelling  and  gashing  his  body  in  his  periods  of  rage  with 
the  sharp  flint,  and  no  one  now  ever  dared  come  near  him. 
The  fishermen  quailed  before  this  fiend  as  he  loomed  over  them 
in  the  moonlight  at  the  landing. 


Intermediate — Chapter  Sixteen 


117 


But  Jesus  stepped  quietly  out  and  faced  him.  Would  not 
the  wild  man  tear  Him  to  pieces? 

No!  At  a quiet  word  from 
Jesus  he  fell  humbly  at  His 
knees  and  embraced  them,*  cry- 
ing out  in  a piteous  voice,  “ What 
is  there  between  thee  and  me, 

Jesus?  I adjure  you  to  torment 
me  not.” 

An  hour  later  some  of  the  sim- 
ple shepherds  of  the  region  ven- 
tured around  the  shadowed  crags, 
and  there  they  saw  Jesus  seated 
beside  the  lunatic,  who  was  now 
clothed  and  in  sound  mind. 

They  were  so  superstitious  that 
they  were  alarmed  at  the  power 
Jesus  had  shown  over  this  mighty 
man,  and  they  made  signs  at  Him,  entreating  Him  to  leave 
their  country.  Jesus  went  toward  His  boat  to  depart.  The 
giant  followed,  still  talking  reverently  with  Him,  and  when  he 
understood  that  Jesus  was  now  going  away,  he  begged  eagerly, 
“ Let  me  go  with  you,  Jesus.  Let  me  also  be  one  of  those  who 
follow  after  you.” 

For  the  first  time  and  apparently  the  only  time  in  His 

life,  Jesus  encouraged  a 
man  to  tell  of  the  wonder 
which  had  been  wrought  in 
his  own  life. 

“Go  back  to  your  own 
home,”  said  Jesus  gently. 
“ Go  back  to  your  old  friends 
and  tell  them  what  great 
things  God  has  done  for 
you.”  Here  again  we  can 
study  the  attitude  of  Jesus. 
Not  only  did  He,  who  be- 
lieved that  His  Father  was 
with  Him  everywhere,  not 
quail  at  the  madman,  but 
He. exerted  His  power,  with  the  Father’s  help,  to  quell  the  tur- 
moil in  the  madman’s  mind,  and  bring  him  back  to  self  control. 


The  Hill  near  Gerasa. 

(Copyright,  1898,  by  A.  J.  Holman  & Co. 
Philadelphia.) 


118 


Life  of  Jesus 


A Good  Morning  to  a Neighbor’s  Little  Girl. 

Jesus  may  have  rested  here  in  the  solitudes  a little  while. 
Soon  after,  however,  on  His  return,  occurred  one  of  the  most 
touching  incidents  of  which  we  have  mention  in  the  life  of 
Jesus.  No  sooner  had  He  reached  the  beach  at  Capernaum 
than  the  usual  crowd  gathered  about  Him.  While  He  was 
still  by  the  shore  the  president  of  the  synagogue  came  down 
and  fell  impulsively  at  His  feet,  sobbing  with  grief.  .“0 
Master!”  he  cried.  “My  little  daughter  is  at  the  point  of 
death,  but  come,  place  your  hands  upon  her  and  you  can  bring 
her  back  to  life.” 

Jesus  moved  rapidly  up  the  beach  toward  the  city,  with  the 
distracted  father,  followed  by  the  multitude  who  thronged 
Him  on  every  side.  The  enthusiastic  faith  of  many  in  Jesus 
was  so  great  at  this  time  that  they  believed  even  the  touch 
of  His  body  or  of  His  garments  would  bring  renewed  strength. 
This  very  morning  a woman  wdio  was  ill  felt  her  way  to  Him 
in  the  crowd,  and  pulled  at  the  corner  of  His  cloak  and  pressed 
her  lips  to  the  fluttering  fringe.  Secretly,  so  as  not  to  expose 
Him  to  ceremonial  uncleanness,  she  touched  His  garments. 
There  is  a touch  of  pathetic  humor  in  the  statement  in  the 
Gospels  that  “she  had  suffered  much  from  many  physicians.” 
When  we  recall  that  some  of  the  favorite  remedies  of  the  crude 
medical  science  of  that  time  were  the  heads  of  mice,  the  eyes 
of  crabs,  owl’s  brains,  boiled  snails,  and  scorpions  boiled  in 
wine,  we  can  understand  what  her  mental  as  well  as  physical 

torments  might  have  been.  Jesus 
turned  gently  to  see  who  it  was, 
and  called  her  forth  from  the 
crowd.  He  may  have  done  this 
to  help  her  to  a courage  which 
should  cast  out  fear,  while  He 
spoke  to  her  a message  of  the 
Father  which  should  use  that 
very  courage  to  help  her  recovery. 
At  any  rate,  her  tremulous  mind 
was  calmed,  she  raised  herself 
with  a thankful  smile,  and  went 
away,  asserting  that  she  was 

Touching  Jesus’  Garment.  thoroughly  Well. 

In  all  these  instances  in  which  Jesus  showed  in  practical  life 
how  trust  in  the  heavenly  Father  helps  toward  poise  and  peace 


Intermediate — Chapter  Sixteen 


119 


and  health,  He  accompanied  his  acts  by  words  of  faith: 
“ Peace!  Be  still. ” “ Thy  faith  had  made  thee  whole.”  “Fear 

not,  only  believe.”  In  both  these  instances  of  restoration  to 
health  one  cannot  but  be  impressed  with  the  similarity  of  Jesus’ 
method  to  those  which  are  so  commonly  and  successfully 
used  to-day,  in  certain  kinds  of  nervous  and  mental  malady  and 
unrest,  in  which  encouragement  to  quiet  Christian  trust  becomes 
the  strongest  possible  aid  to  the  other  methods  of  the  physician 
and  the  recovery  of  the  patient. 

In  the  meantime  a rumor  had  come  from  the  house  of  the 
president  of  the  synagogue  that  the  little  girl  was  already  dead. 
“Be  of  good  cheer,”  whispered  Jesus,  with  His  hand  in  that  of 
His  friend.  “Only  have  faith.” 

Jesus  hastened  on,  and  at 
the  door  of  the  home  He  asked 
His  friends  to  drive  back  the 
crowd.  Coming  into  the  silent 
chamber  where  the  little  girl,  a 
child  of  twelve  years  of  age,  was 
lying  cold  and  still,  Jesus  seems 
to  have  suggested  that  she  was 
not  dead  but  in  a state  of  coma. 

First,  He  reassured  the  dis- 
tracted parents:  “Fear  not,  only 
believe.”  Then  He  put  out  the 
noisy  crowd  of  mourners.  With 
a friend  or  two  and  the  father 
and  mother  He  stepped  to  the 
bedside.  There  was  probably  a 
word  of  prayer,  for  His  own  sake  that  He  might  do  the 
Father’s  work,  for  the  parents  that  they  might  be  trustful  and 
comforted,  since  even  death  is  not  disaster  but  only  one  of  the 
Father’s  ways  of  bringing  our  loved  ones  to  Himself.  Then 
going  up  to  the  child  He  took  her  by  the  hand,  and  in  a strong, 
firm  voice,  as  if  He  were  calling  her  from  her  night  sleep,  He 
said:  “My  little  girl,  I am  speaking  to  you.  It  is  time  for  you 
to  get  up.”  The  little  girl  slowly  opened  her  eyes,  and  lifted 
by  the  arm  of  Jesus  she  slowly  sat  up  and  Jesus  gave  her  to 
the  embraces  of  her  enraptured  father  and  mother.  He  quietly 
insisted  that  they  should  not  allow  the  news  to  get  spread 
abroad,  and  in  a sensible  manner  asked  that  she  should  be  given 
her  breakfast. 


120 


Life  of  Jesus 


Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

Tell  in  your  own  language  Jesus’  adventure  in  a storm. 


Tell  in  your  own  words  the  experiences  of  Jesus  with  the 
giant  demoniac. 


What  superstition  led  the  afflicted  woman  to  touch  the  fringe 
of  Jesus’  cloak? 


Describe  what  occurred  when  Jesus  entered  the  house  of 
Jairus. 


Topics  for  Individual  Report. 

Why  did  Jesus  ask  the  giant,  after  he  was  cured,  to  tell  his 
friends  about  his  recovery,  when  before  this  Jesus  had  never 
allowed  any  one  else  to  do  so? 


Find  other  instances  of  the  mastery  of  one  intellect  by 
another  for  the  cure  of  derangement  (the  teacher  is  prepared  to 
help,  if  necessary,  in  this  search). 


Learn  (from  your  family  physician  perhaps)  how  the  influence 
of  mental  suggestion  is  used  to-day  in  the  cure  of  diseases 
apparently  similar  to  those  mentioned  in  this  lesson. 


Intermediate — Chapter  Seventeen 


121 


Suppose  yourself  about  to  undergo  a severe  surgical  opera- 
tion. Put  down  thoughtfully  a brief  statement  of  the  frame  of 
mind  by  which  you  might  best  express  your  trust  in  God,  thus 
co-operating  with  the  surgeon  both  before  and  after  the  use  of 
his  skill. 


Bring  in  and  read  to  the  class  the  hymn,  “ Fierce  was  the 
wild  billow,”  by  Anatolius,  and  explain  briefly  to  the  class  how 
this  poem  states  the  help  which  Jesus  is  to  one  in  the  stormy 
experiences  of  life. 


Work  for  All. 

Turn  to  Map  24,  and  bring  it  up  to  date  by  filling  out  the  words  which 
name  places  and  events  which  have  already  been  studied. 


CHAPTER  XVII. 

BACK  TO  HIS  OLD  HOME. 

Jesus ’ visit  to  Nazareth:  Mark  6:  1-6. 

Note. — This  unusual  number  of  New  Testament  references  has  been 
collected  with  care  in  order  that  the  pupil  may  be  enabled  to  make  a 
study  of  the  New  Testament  idea  of  the  miracles  of  Jesus,  with  the  follow- 
ing points  especially  in  mind : Jesus’  own  attitude  toward  His  marvellous 
works;  the  accounts  given  as  to  His  methods  in  performing  them;  and 
the  explanations  of  them  which  were  accepted  at  the  time. 

Jesus9  attitude  toward  His  wonderful  works: 

His  reluctance  as  to  exhibiting  “signs”:  Mark  8:12;  Luke  12:54-56; 
John  4:48;  6:26. 

His  endeavor  to  keep  them  secret:  Matthew  8:4;  9:30;  Mark  7:36. 
His  acknowledgment  that  others  could  perform  such  deeds:  Mark  9: 
38-40;  Matthew  12:27;  24:24. 

His  promise  that  His  disciples  should  do  mightier  works:  John  14:12. 
Why  He  performed  them:  Mark  1:41;  Matthew  14:14;  20:34. 

How  He  'performed  them: 

With  prayer:  Mark  1:34,  35;  9:29;  Matthew  7:7,  11. 

By  co-operation  of  the  faith  of  the  subjects:  Mark  9:23;  10;52;  John 
11:40. 

Through  prayer  of  friends:  Matthew  17:21, 


122  Life  of  Jesus 

With  appeal  to  the  sufferer  to  do  something  for  himself:  Mark  2:11;  3- 
3-5;  5:41. 

With  healing  methods:  Mark  7:32-34;  8:23-25. 

With  ceremonial  observances:  Mark  1:44. 

Followed  by  forgiveness  and  the  injunction  not  to  sin:  Mark  2:51;  John 
5:14. 

Limited  by  unbelief:  Mark  6:5,  6;  Matthew  11:20. 

How  His  works  were  explained: 

Miracles  were  a popular  expectation:  John  6:28-31;  1 Cor.  1:22,  23. 

By  His  kindred:  He  was  insane:  Mark  3:21. 

By  Herod:  He  was  the  spirit  of  John  the  Baptist:  Mark  6:14. 

By  the  scribes:  He  was  possessed:  Mark  3:22;  Matthew  9:34. 

By  the  people:  God  had  given  Him  power:  Matthew  9:8;  Luke  5:17; 
7:16;  9:43;  John  6:14. 

It  seems  to  have  been  a number  of  months  after  Jesus  trans- 
ferred His  family  from  Nazareth  to  Capernaum,  before  He 
went  back  to  His  old  home  again.  He  probably  hoped  that 
the  influence  of  His  message  would  be  greater  after  His  old 
neighbors  had  learned  of  His  reputation  from  outside. 

One  Sabbath  He  appeared  in  the  synagogue  where  as  a 

young  man  He  had  often  listened 
to  the  reading  and  explanation 
of  the  scriptures.  After  the  ser- 
vice of  praise  and  prayer  was  over 
Jesus  was  asked  to  read  and 
explain  the  scripture  for  the  day. 

It  is  not  difficult  to  imagine 
the  animated  scene.  The 
simple  white  building  was,  no 
doubt,  crowded  with  villagers. 
The  men  sat  in  the  body  of  the 
house  upon  the  floor,  and  as 
many  women  as  could  get  in  sat 
behind  the  curtain  in  the  rear. 
There  is  no  evidence  that  His 
disciples  were  with  Him,  but  it 
is  natural  to  suppose  that  His 

(Copyright,  1896,  by  j.  j.  Tissot.  mother,  and  perhaps  some  of 
Courtesy  of  the  McClure  Tissot  Co.)  Hig  brotherg  and  sisters  were 

present  to  hear  Him  address  His  old  neighbors. 

A Demand  for  Marvels. 

The  day,  however,  turned  out  to  be  one  of  heartache  to 
Jesus  and  His  relatives.  The  Nazareth  people  found  it  hard 


I ntermediate — C hapier  Seventeen  123 

to  believe  in  Jesus  because  they  had  not  noticed  anything 
extremely  marvellous  in  His  early  life  among  them.  They  were 
hungry  to  see  Him  perform  “a  mighty  work/’  such  as  they 
had  heard  exaggerated  rumors  of,  in  their  own  village  square. 
They  did  not  realize  that  their  very  attitude  of  love  of  sen- 
sation and  distrust  would  be  an  effective  hindrance  to  Jesus’ 
endeavors  even  to  relieve  the  suffering.  Still  less  did  they 
understand  that  Jesus’  every  act  was  guided  by  the  motive 
of  righteous  and  loving  service.  For  Him  to  do  a wonder  for 
His  own  good  or  to  give  an  exhibition  of  His  powers  for  any 
purpose  other  than  to  comfort  a distressed  heart  or  to  help  a 
pain-racked  body  was  not  consistent  with  His  modest  and  noble 
character. 

The  early  Christians  were  influenced  to  some  extent  by  this 
common  tendency  to  overemphasize  mere  marvels,  and  to  under- 
emphasize moral  worth  as  an  evidence  of  God’s  presence.  This 
is  especially  clear  in  some  of  the  writings  which  have  come  to 
us  from  a later  period  than  the  New  Testament.  In  these  later 
writings,  for  example,  the  boy  Jesus  is  pictured  as  making  birds 
of  clay  and  then,  by  clapping  His  hands,  causing  them  to  fly 
away  as  real  birds.  Many  other  extravagant  and  purposeless 
deeds  are  attributed  to  Jesus  by  writers  of  the  first  Christian 
centuries.  The  writings  of  our  New  Testament  evangelists,  on 
the  other  hand,  are  conspicuously  in  contrast  with  these  later 
writings,  in  this  regard.  The  New  Testament  writers  were 
indeed  human  like  ourselves,  and  it  would  be  strange  if  they  did 
not  reflect  to  some  extent  the  human  failings  as  well  as  the 
spiritual  strength  of  the  Christian  communities  in  which  they 
lived.  On  the  whole,  however,  it  is  a striking  fact  that  in  the 
four  Gospels  the  unique  moral  greatness  of  the  Master  is  every- 
where brought  into  the  foreground. 

We  find,  here  at  Nazareth,  a Teacher  with  a great  message 
from  God  and  a humble  spirit,  ready  to  help  the  sick,  but 
unwilling  to  seek  self-aggrandizement,  even  when  He  was 
invited  to  it.  And  we  find  His  old  neighbors  so  anxious  for 
some  spectacular  expression  by  Him  which  should  convince 
the  nation  that  the,  Messiah  had  come  out  of  their  own  village 
that  they  were  unwilling  to  give  Him  a hearing. 

Jesus  and  the  Sick. 

Some  carefully  chosen  references  to  the  Gospels  will  be  found 
indicated  at  the  head  of  this  chapter  which  will  give  a fair  idea 


124 


Life  of  Jesus 


of  the  conception  they  had  as  to  Jesus’  relation  to  the  cure  of 
disease.  His  motive  was  compassion.  He  could  not  bear  to 
leave  any  sufferer  who  was  brought  to  Him  without  extending 
whatever  relief  was  in  His  power.  In  instances  where  He 
healed  we  find  that  He  rendered  aid  as  quietly  as  possible, 
almost  invariably  insisting  upon  secrecy,  from  the  patient  and 
His  friends.  He  was  very  dependent  upon  implicit  faith  in  the 
Father,  expressed  in  prayer,  both  by  Himself  and  those  who  were 
present.  He  was  also  insistent  that  the  sick  man’s  heart  should 
be  made  clean  as  well  as  his  body.  He  often  demanded  that 
the  sufferer  should  do  something  for  himself,  and  at  times  He 
seems  to  have  used  simple  medical  appliances. 

We  feel  that  we  now  understand  how  some  of  His  healings 
were  wrought.  For  example,  we  know  that  “ demon  posses- 
sion” was  a name  then  given  to  various  mental  disorders,  which 
are  relieved  now  by  mental  treatment,  in  which  talking  to  the 
patient  is  prominent.  Further,  it  is  probable  that  many  other 
cures  by  Jesus  we  would  to-day  easily  recognize  as  “ mental 
healing.”  As  to  still  other  instances,  we  must  admit  that  we 
are  not  quite  sure  of  the  medical  aspects,  because  of  lack  of 
sufficient  medical  knowledge  at  that  time  to  give  a correct 
diagnosis. 

The  Mighty  Works  of  Jesus. 

The  essential  thing  for  us  to  learn  to-day  is  that,  at  Nazareth, 
as  probably  was  the  case  elsewhere,  the  attitude  of  the  people 
prevented  Jesus  from  doing  what  He  would  otherwise  have  been 
able  to  do.  That  is,  they  refused  to  give  attention  to  the  main  thing . 
They  raised  side  issues  and  even  false  issues.  The  main  thing 
with  Jesus  was  not  healing  a few  sick  people,  but  rescuing  men 
from  sin,  bringing  them  into  loving  trust  toward  the  Father 
and  inspiring  them  to  loving  service  of  their  fellow  men,  of 
which  the  care  and  cure  of  the  sick  is  a part.  These  were 
Jesus’  real  mighty  works.  His  unique  greatness  lies  in  His 
power  to  do  this,  not  in  His  ability  to  control  external  forces. 

Your  allegiance  to  Jesus  does  not  depend,  your  discipleship 
of  Him  does  not  hang,  upon  an  exact  settling  of  the  ques- 
tion of  miracles,  regarding  which  we  can  never  get  complete 
knowledge. 

Whether  they  can  be  fully  explained  or  not,  the  so-called 
miracles  take  their  place  in  the  Gospel  portraits  of  Jesus,  and 
they  form  a halo  and  not  a disfigurement.  They  suggest  that 


CHRIST  BLESSING  LITTLE  CHILDREN 
From  a painting  by  H.  Hofmann. 


Intermediate — Chapter  Seventeen 


125 


radiant  transcendence  which  is  seen  in  Him  after  every  thought- 
ful study  of  Him  has  been  made.  They  also  hint  at  the  un- 
measurable result  of  His  consecration  of  His  fullest  powers  to 
express  the  Father’s  will  by  deeds  of  love  and  help.  Even 
though  many  so-called  miracles  of  Jesus  can  be  explained  by 
laws  of  God  that  we  now  call  natural,  this  does  not  change  the 
essential  impression  of  the  person  and  purpose  of  the  Master 
which  has  been  cherished  by  the  Christian  centuries.  His 
whole  life  was  the  one  great  miracle  of  history.  The  supreme 
evidence  that  God  was  in  Jesus  is  just  Jesus  Himself,  and  not 
any  external  or  physical  thing  whatever. 

Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

Describe  the  impression  made  by  Jesus  upon  His  return  to 
Nazareth. 


Explain  this  result. 


What  did  His  old  neighbors  demand  from  Him? 


What  was  Jesus’  position  when  He  was  requested  to  furnish 
“ signs”? 


Why  did  Jesus  perform  His  deeds  of  healing  secretly? 


Why  did  He  perform  them  at  all? 


126  Life  of  Jesus 

What  methods  do  the  accounts  of  the  evangelists  state  that 
Jesus  used? 


What  explanations  of  Jesus’  deeds  were  given  by  the  scribes? 


By  His  own  kindred? 


By  Herod? 


By  the  people  in  general? 


What  was  the  real  “mighty  work”  of  Jesus  which  His  old 
neighbors  failed  to  perceive? 


Topics  for  Individual  Report. 

Look  up  in  the  article  on  “Medicine,  ” in  the  Bible  Dictionary, 
the  ancient  Jewish  ideas  of  physiology. 


From  the  same  source  bring  the  class  some  information 
about  the  Jewish  use  of  medicines. 


Intermediate- — Chapter  Seventeen 


127 


Find  out  something  about  exorcism. 


What  does  the  hymn,  “At  even  ere  the  sun  was  set,”  by 
Henry  Twells,  teach  us  regarding  the  purposes  of  Jesus’  acts  of 
mercy? 


Bring  to  the  class  headings  which  you  have  jotted  down,  to 
show  from  the  following  references  the  results  of  Jesus’  deeds  of 
mercy.  (Mark  3:7,  8;  Mark  1:27;  Matt.  8:34;  Matt.  12:13,  14; 
Matt.  11:20;  Luke  7:16;  John  6:14). 


« 


Contrast  the  accounts  of  Jesus’  miracles  with  those  of  some 
of  the  medieval  saints. 


How  do  Jesus’  works  of  mercy  furnish  guidance  in  modern 
charity? 


How,  in  modern  medical  practice? 


Work  for  All. 

Three  of  the  class  are  asked  to  assume  the  parts  of  imaginary  characters 
• who  listened  to  Jesus,  — one  His  boyhood  teacher,  the  second  a boyhood 


128 


Life  of  Jesus 


friend,  the  third  an  entire  stranger,  and  to  conduct  a brief  imaginary  con- 
versation, such  as  might  have  taken  place  in  front  of  the  synagogue  be- 
fore the  service  began  that  day. 

Let  three  of  the  class  assume  three  other  characters,  one  a brother  of 
Jesus  living  in  Nazareth,  the  second  a rigid  Pharisee  and  the  third  an 
ignorant  stranger,  and  conduct  an  imaginary  conversation  that  might 
have  taken  place  after  the  service  was  over. 


CHAPTER  XVIII. 

THE  ADVENTURES  OF  HIS  TWELVE  MESSENGERS. 

The  increasing  fame  of  Jesus:  Mark  3:7-12. 

Jesus ’ instructions  to  the  Twelve:  Mark  6:7-11. 

' The  adventures  of  the  Twelve:  Mark  6:7-13,  30,  31. 

The  ministering  women:  Luke  8:1-3;  Mark  15:40,  41. 

“Many  loved  truth,  and  lavished  life’s  best  oil 
Amid  the  dusk  of  books  to  find  her,  .... 

But  these  our  brothers  fought  for  her, 

At  life’s  dear  peril  wrought  for  her, 

So  loved  her  that  they  died  for  her! 

Their  higher  instinct  knew, 

They  love  her  best  who  to  themselves  are  true, 

And  what  they  dare  to  dream  of,  dare  to  do ! 

They  followed  her  and  found  her 
Where  all  may  hope  to  find, 

Not  in  the  ashes  of  the  burnt-out  mind, 

But  beautiful, — with  danger’s  sweetness  round  her: 

Where  faith  made  whole  with  deed 
Breathes  its  awakening  breath 
Into  the  lifeless  creed.  ” 

— James  Russell  Lowell:  Commemoration  Ode. 

After  the  twelve  Disciples  had  been  with  Jesus  for  a number 
of  months  He  sent  them  out  two  by  two  through  the  villages 
and  hamlets  of  Galilee.  It  seems  to  have  been  at  this  time  that 
He  gave  them  the  name  “ Apostles.”  This  is  a very  important 
word  because  it  defines  what  they  were  to  do.  An  apostle  is 
one  who  not  only  carries  a message  but  represents  the  one  wTho 
sends  it.  These  twelve  men  were  not  only  to  repeat  what  they 
had  learned  from  Jesus,  but  they  were  to  try  as  far  as  they  could 
to  act  as  He  would  act  in  their  places. 

Their  outfit  was  the  simplest.  Each  of  them  carried  nothing 


Copyright  by  Underwood  & Underwood. 

PLAIN  OF  GENNESARET  AND  THE  SEA,  NORTH  FROM  ABOVE 
MAGDALA  TO  UPPER  GALILEE,  PALESTINE. 


Intermediate — Chapter  Eighteen  129 

i 

but  a staff.  They  were  not  even  to  take  a leather  bag  for 
carrying  the  provisions,  and  they 
were  to  put  no  money  in  their 
purses.  In  addition  to  sandals 
for  the  feet  and  a covering  for  the 
head,  each  one  wore  a tunic  or 
coat,  which  was  a garment  some- 
thing like  a long  shirt,  with,  a 
girdle  or  belt  around  the  waist, 
and  a cloak,  which  was  hardly 
more  than  a large  square  piece  of 
cloth.  When  a man  wore  two 
tunics  it  was  as  a sign  of  wealth  and 
Jesus  forebade  this.  The  reason 
that  they  needed  neither  money 
nor  provisions  was  because  they 
went  afoot.  Foot  travelers  can 
carry  little  if  any  extra  food  and 
clothing.  It  was  the  custom  to  give  even  strangers  food  and 
shelter  for  nothing,  especially  if  they  were  fellow  Israelites. 

People  would  have  been  insulted 
if  they  had  been  offered  pay. 
Jesus  told  them  after  they  had 
gone  into  a house  to  remain  there 
until  they  left  the  town.  What- 
ever the  quality  of  their  enter- 
tainment, they  were  to  accept  it 
patiently,  and  to  have  but  one 
stopping-place  for  each  village. 
He  told  them  to  eat  also  what- 
ever was  offered  them,  without 
asking  questions. 

At  times  a number  of  women 
accompanied  them,  although 
probably  not  for  long  journeys. 
One  of  them  was  the  mother  of 
James  and  John,  and  another 
was  the  mother  of  James  the 
Little  and  Joses.  These  good 
friends  seemed  to  have  been  their  caretakers  and  nurses,  and 
perhaps  sometimes  when  they  were  on  long  journeys,  their  food 
and  the  care  of  their  clothing  depended  upon  their  activity. 


Saluting  a House. 
(Copyright,  1896,  by  J.  J.  Tissot. 
Courtesy  of  the  McClure  Tissot  Co.) 


Disciples  Journeying. 


130 


Life  of  Jesus 


The  Work  They  Did. 

You  may  wonder  what  these  Apostles  could  have  to  teach. 
We  know  how  even  to  the  very  last  they  misunderstood  Jesus 
in  so  many  ways.  They  were  often  proud  and  selfish  and 
obtuse,  and  they  lacked  sympathy  with  women  and  children. 
The  Gospel  according  to  Mark  tells  us  that  they  “ preached 
that  men  should  repent.”  Theirs  must  have  been  a very  simple 

message.  They  probably 
went  rapidly  from  place 
to  place,  talking  informally 
with  groups  of  people,  and 
sometimes  gathering  large 
companies  in  village  squares 
and  in  synagogues.  Their 
work  while  urgent  was  not 
hurried,  yet  they  would  not 
remain  long  in  a place,  be- 
cause they  had  not  yet 
much  to  say.  They  could 
repeat  and  endeavor  to  ex- 

Sending  Out  the  DisciteesTwo  by  Two!"  PIain  SUch  teachings  of  J eSUS 

so  far  as  they  understood 
them.  They  at  least  aroused  a spirit  of  expectancy,  they  made 
the  people  feel  that  Jesus  was  continuing  the  work  by  which 
John  the  Baptist  had  made  such  a deep  impression  throughout 
the  nation,  and  they  prepared  the  way  for  the  coming  of  Jesus 
Himself,  who  probably  often  rejoined  them,  both  for  their  en- 
couragement and  to  give  them  further  instruction. 

The  Apostles  also  imitated  their  Master  in  deeds  of  mercy. 
The  special  work  which  they  were  able  to  do  was  to  relieve  some 
who,  according  to  the  belief  of  the  time,  were  possessed  of 
demons.  An  instance  is  given,  however,  in  which  they  failed  in 
this  work. 

The  Results  of  their  Work. 

We  do  not  know  much  about  the  results  of  their  mission. 
No  doubt  they  aroused  the  curiosity  of  people  and  prepared 
them  to  listen  to  Jesus  with  attention  when  He  should  appear. 
Although  we  find  it  easy  to-day  to  criticise  them  because  of  their 
occasional  meanness  and  short-sightedness,  we  must  remember 
what  splendid  qualities  they  possessed.  Although  they  were 
none  of  them  well-to-do,  they  had  left  their  little  all  to  follow 


Intermediate — Chapter  Eighteen 


131 


Jesus,  and  must  have  met  with  much  ridicule  and  coldness 
in  their  work.  Jesus  was  wise  and 
them  out  in  pairs,  so  that  one  could 
refresh  the  courage  of  the  other.  None 
of  them,  except  Peter  and  John  and 
James,  ever  made  very  much  stir  in  the 
world,  but  they  were  the  ones  who, 
beyond  everybody  else,  had  the  priv- 
ilege of  long  companionship  with 
the  Master,  and  after  they  had 
learned  to  understand  Him,  we  may 
be  sure  that  their  quiet  work  did  much 
to  convince  others  of  His  truth  and 
love.  Jesus  certainly  appreciated  them, 
and  as  time  went  on  and  Jesus  became 
popular,  and  other  men  craved  the 
privilege  of  becoming  of  their  number, 

Jesus  gave  His  twelve  comrades  the 
indirect  compliment  of  setting  up  before  these  new  candidates 
conditions  of  discipleship  which  the  Twelve  had  willingly  met. 
When  a doctor  of  the  law  wished  to  become  one  of  the  Twelve 
Jesus  reminded  him  that  He  and  His  followers  were  more  homeless 
than  the  foxes  and  the  birds.  He  refused  to  let  one  say  fare- 
well to  his  friends  and  still  another  to  attend  his  father's 
funeral;  and  when  His  mother  and  brothers  and  sisters  were 
waiting  for  Him  one  day  in  a crowd,  and  He  was  told  that  they 
were  present,  He  looked  lovingly  around  the  circle  of  His  faith- 
ful friends  and  said, — “These  are  my  brothers, — these  who 
know  the  will  of  God  and  do  it." 

After  some  weeks  of  journeying  through  the  Galilean  villages 
the  Twelve  seem  to  have  come  back  to  Jesus  and  continued  as 
His  pupils.  Again  and  again  they  probably  went  forth  as  His 
commissioners,  but  as  His  days  grew  short  He  regarded  as  more 
important  that  they  should  thoroughly  understand  His  teach- 
ing and  be  ready  to  take  up  His  work  after  He  must  lay  it  down. 

Their  Later  Careers. 

After  the  death  of  Jesus  these  twelve  disciples  did  a varying 
and  a few  of  them  a distinguished  work  in  spreading  the  gospel 
of  Jesus.  Their  lives,  though  consecrated,  were  not  abnormal. 
They  married,  some  of  them  had  homes,  the  majority  of  them 
continued  to  work  each  at  his  own  calling.  But  the  time  of 


thoughtful  in  sending 


Head  of  Peter. 
From  a Roman  bas-relief. 


132 


Life  of  Jesus 


most  of  them  was  spent  in  journeyings,  in  labors  and  in  suffer- 
ings. They  could  not  but  be  conspicuous,  this  little  handful 
who  had  actually  lived  with  Jesus. 

As  we  look  back  now  upon  the  lives  of  the  Twelve  we  see  that 
theirs  was  a four-fold  work.  First,  it  was  their  privilege,  as  it 


has  been  that  of  all  Christians  since,  to  try  to  imitate  Jesus,  to 
live  the  life  which  He  would  have  them  live.  Second,  they  were 
interpreters  of  Jesus.  It  was  theirs  to  endeavor  to  remember 
and  tell  the  words  of  Jesus,  to  explain  His  acts  and  in  every 
possible  way  to  try  to  reproduce  His  spirit  for  the  men  who 
came  after  Him.  Third,  they  gave  up  their  lives  to  the  spread 
of  this  knowledge  of  Jesus  wherever  possible.  One  perhaps 
remained  in  Jerusalem  and  sent  out  Jewish  Christians  wher- 
ever Jews  were  scattered  to  tell  them  about  their  Messiah; 
another,  like  Peter,  had  the  privilege  of  stepping  over  the 
boundaries  of  race  and  telling  of  the  Master  to  people  of  other 
lands;  some  perhaps  went  back  to  their  fishing  nets,  and,  accord- 
ing to  their  ability,  witnessed  for  Him  in  their  daily  work. 
Thus  they  represented  the  different  fields  of  Christian  service 
now.  And  lastly,  it  was  the  solemn  privilege  of  many  of  them 
(tradition  says  of  all  but  one  of  them)  to  die  for  the  sake  of 
Jesus,  and  thus  witness  to  the  world  the  power  of  a faith  which 
is  loyal  to  the  uttermost. 

Gigantic  heroes!  At  first  humble  workmen,  how  the  presence 
and  example  of  Jesus  exalted  them! 


Intermediate — Chapter  Eighteen 


133 


Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 
What  equipment  did  the  Twelve  carry  on  their  journey? 


What  part  did  women  have  in  helping  the  cause  of  Jesus? 


Are  the  disciples  to  be  thought  of  as  preachers  or  as  mes- 
sengers or  as  teachers? 


In  what  especial  work  of  healing  did  they  imitate  their 
Master? 


Why  did  Jesus  send  them  out  two  by  two? 


What  demands  did  Jesus  make  upon  men  who  later  thought 
they  might  like  to  become  His  companions? 


What  kind  of  work  did  they  do  after  the  death  of  Jesus? 


What  was  their  four-fold  work? 


134 


Life  of  Jesus 


Topics  for  Individual  Report. 

Give  in  your  own  words  the  dialogue  which  might  have 
occurred  when  Peter  and  Andrew  came  to  the  city  gate  of  a new 
town  and  endeavored  to  explain  their  message  to  a stranger. 


What  do  you  think  Jesus  was  doing  while  the  Twelve  were 
away? 


Read  to  the  class  the  hymn,  “O  Master,  let  me  walk  with 
Thee,”  by  Washington  Gladden,  and  say  briefly  what  things 
it  describes  in  Jesus’  daily  life  which  it  is  our  privilege  to  imitate. 


CHAPTER  XIX. 

THOSE  WHO  WERE  WITH  AND  AGAINST  JESUS. 

Jesus ’ conversations  with  the  Pharisees:  Mark  7:1-23. 

Stories  which  Jesus  told  the  Pharisees:  Luke  15:1-32. 

The  attitude  of  Jesus  to  sinners:  Mark  2:15-17;  John  8:3-11. 

Jesus’  Differences  with  the  Pharisees. 

Wherever  Jesus  went  He  came  into  daily  contact  with  the 

Pharisees.  They  were,  as  we 
have  said,  the  schoolmasters  of 
the  nation.  It  was  they  who 
were  especially  prominent  as 
speakers  in  the  synagogue  serv- 
ices. While  in  theory  any  rep- 
utable Jew  might  be  asked  to 
explain  the  scriptures,  a differ- 
ence was  made  between  the  inter- 
pretation of  an  individual  and  the 
authorized  pronouncements  of 
the  Pharisaic  body.  Whenever 
the  two  clashed,  as  they  did  in 
the  case  of  the  teaching  of  Jesus 
and  that  of  such  Pharisees  as  He 
met  either  in  the  synagogues  of 


Praying  to  be  Seen  by  Men. 


Intermediate — Chapter  Nineteen 


135 


Galilee  or  in  other  places  of  public  resort,  there  was  bound  to  be 
opposition  from  those  who  claimed  to  be  the  official  expounders 
of  the  Law.  The  greater  the  influence  of  Jesus  the  more  bitter 
must  that  opposition  become. 

Among  the  many  points  concerning  which  Jesus  and  the 
Pharisees  differed,  two  came  into  special  prominence  about  this 
time. 


The  Issue  of  Tradition. 

The  point  about  which  Jesus  and  the  Pharisees  were  most  at 
discord  was  in  regard  to  the 
whole  matter  of  ceremonial  ob- 
servances. To  the  Pharisees 
these  overlayings  of  the  reason- 
able ancient  laws  were  every- 
thing; to  Jesus  they  were  nothing. 

One  matter  that  they  brought  up 
for  discussion  was  the  “ wash- 
ings. ” Whenever  the  Pharisees 
sat  down  to  a meal,  or.  finished 
reading  the  Scripture  in  public,  or 
started  other  tasks,  they  went 
through  a formula  of  washing 
their  hands,  not  to  be  clean,  but 
in  a peculiar  ceremonial  fashion. 

When  a Pharisee  did  not  wish 
to  take  too  much  trouble  he  might 
wash  his  hands  “by  intention”  early  in  the  morning,  in  advance 
for  each  possible  defilement  of  the  day.  Jesus  had  positively 
ignored  this  custom,  which  had  become  so  highly  esteemed  that 
the  Pharisees  would  not  eat  with  any  man  who  did  not  observe 
it.  They  were  aroused  to  bitter  opposition  by  this  attitude  of 
Jesus  and  questioned  Him  regarding  it.  It  was  a little  matter, : 
but  Jesus  thought  it  might  as  w~ell  become  an  issue  between 
them  as  any.  He  called  the  spectators  to  Him,  while  the  attend- 
ing Pharisees  listened. 

“This  washing  ceremony  is  to  clean  the  hands  which  touch 
food,  is  it?  But  the  food  that  enters  a man’s  body  does  not 
go  to  his  heart.  It  goes  to  his  stomach.  Not  the  food  that 
comes  into  a man’s  stomach  defiles  a man,  but  the  words  that 
go  out  of  his  heart,  and  no  ‘ washing’  can  cleanse  these.” 

In  another  matter  the  Pharisees  bad  allowed  an  outward 


Eastern  Hand-washing. 


136 


Life  of  Jesus 


form  to  become  an  act  of  meanness.  This  was  in  the  matter  of 
vows.  Jesus  showed  how  heartless  this  might  become. 

“ One  of  you  has  vowed  that  all  his  property  shall  be  dedicated 
to  God.  Then  his  father  or  his  mother  becomes  poor,  and  is  in 
suffering;,  but  the  son  who  out  of  anger  or  enthusiasm  has 
made  his  vow  says  to  them:  ‘No!  I cannot  help  you;  my 
money  is  sacred/  Is  that  the  right  way  to  keep  the  laws  of 
your  fathers?” 

The  Pharisees  also  observed  two  fast  days  each  week,  while 
Jesus  permitted  His  disciples  to  ignore  them. 

You  see  how  Jesus  was  standing  for  real  righteousness  and 
justice.  It  was  a system  against  a man,  and  an  iron-bound 
code  vs.  a life  of  compassion.  The  common  people  were 
ignorant  and  docile.  They  tried  in  a pitiful  way  to  follow  each 
fresh  interpretation  that  made  harder  the  ancient  national  laws, 
and  the  injustice  of  it  all  was  that  the  scribes  wTere  all  the  time 
contriving  substitutes  and  subterfuges  whereby  they  them- 
selves could  be  quite  self-indulgent.  This  body  of  Pharisees 
which  had  once  been  the  nation’s  defense  against  political 
tyranny  was  now  itself  a spiritual  tyranny. 

But  Jesus  had  not  stopped  at  that  point.  Not  only  did  He 
ignore  the  tradition  that  overlay  the  Law,  but  He  even  dared 
to  contradict  the  sacred  Torah  itself.  In  the  matter  of  the 
observance  of  the  Sabbath,  which  was  not  only  “the  badge  of 
the  Jew,”  but  a matter  of  explicit  direction  in  the  Law,  Jesus 
proclaimed  His  own  lordship  of  that  day.  In  all  these  radical 
positions  Jesus  was  not  a destroyer.  Jesus  claimed  that  the 
new  Torah  which  He  proclaimed  for  the  Sabbath  was  diviner 
than  the  old.  Fasts,  He  said,  were  not  appropriate  to  the 
honeymoon  days  of  the  Kingdom;  besides  they  did  not  fit  into 
a system  of  free  and  joyous  service  of  the  Father,  any  more 
than  a new  piece  of  cloth  does  as  a patch  upon  an  old  one  or 
than  fermenting  wine  does  into  old  and  cracked  wineskins. 
As  to  the  sacrifices,  Jesus  stood  with  the  almost  forgotten 
prophets  as  against  the  priestly  party,  that  God  wants  mercy 
rather  than  sacrifice  and  righteousness  rather  than  gifts  of 
lambs  and  calves. 

The  Issue  of  Relations  with  Sinners. 

Here  too  Jesus,  not  only  in  precept  but  in  practice,  was  at 
complete  odds  with  the  Pharisees.  They  regarded  them- 
selves as  ceremonially  defiled  when  they  had  any  physical 


Intermediate — Chapter  Nineteen 


137 


contact  with  unrighteous  persons.  As  guardians  of  the  or- 
thodoxy of  the  nation,  they  were  particularly  careful  not  to 
have  intercourse  with  those  who  had  been  expelled  from  the 
synagogue,  or  excommunicated,  as  we  would  say.  These  were 
cut  off  from  all  civil  and  ecclesiastical  privileges  as  Jews.  Rich 
or  poor,  they  were  “unclean.” 

On  the  other  hand  Jesus  made  it  clear  that  He  really  wished 
to  have  this  sort  of  people  as  His  companions.  “The  Son  of 
man  is  come  to  seek  and  save  that  which  was  lost.”  His  mis- 
sion was  “to  the  lost  sheep  of  the  house  of  Israel.”  He  was 
sent  not  to  the  well,  but  to  the  sick. 

The  result  of  Jesus’  interest  in  these  unchurched  folks  was 
unexpectedly  encouraging.  “All  the  tax-collectors  and  sinners 
used  to  come  and  associate  with  Him  like  friends.  And  the 
Pharisees  and  scribes  murmured  at  it  greatly,  and  said,  ‘This 
man  receives  sinners  and  eats  with  them!’  ” Even  harder  for 
them  to  understand  than  His  religious  tolerance  was  His 
genuine  friendship  for  people  who  were  not  in  polite  society. 

Among  these  outcasts  two  classes  especially  are  often  men- 
tioned as  having  the  courage  to  approach  Jesus:  tax-collectors 
and  women  of  ill  repute.  That  Jesus  should  not  only  form 
the  acquaintance  of  tax-men,  but  should  actually  admit  one 
of  them  to  His  inner  circle,  was  a constant  challenge  to  the 
intolerance  of  the  Pharisees.  The  Gospel  according  to  John 
relates  the  position  which  Jesus  took  when  some  of  the  Phari- 
sees brought  to  His  attention  a woman  whose  sin  had  been 
most  flagrant,  and  demanded  that  He  coincide  with  the  re- 
iterated penalties  laid  down  in  the  Law  against  such  sin.  “The 
Law  deserves  respect,”  was  Jesus’  verdict,  “but  which  of  you' 
is  worthy  to  throw  the  first  stone  at  her!”  None  felt  that  he 
was  so  free  from  sin  as  to  do  this. 

You  see  how  Jesus  was  standing  for  the  righteousness  that  is 
at  the  heart  of  all  laws.  The  ancient  code  of  Israel  was  perhaps 
more  sacred  to  Him  than  to  the  Pharisees,  for  He  often  found 
unexpected  truths  and  tendernesses  in  it,  but  it  had  no  value  for 
Him  when  it  did  not  have  a message  for  those  who  had  failed 
in  the  true  uses  of  life. 

Jesus,  as  we  have  been  saying,  was  on  the  side  of  the  common 
people.  The  Pharisees  claimed  to  be  their  teachers,  but  they 
were  as  fastidious  as  the  high-caste  people  of  India  to-day 
in  their  fear  of  contact  with  what  they  called  “the  rabble.” 
Jesus  told  a story  in  the  presence  of  some  of  the  Pharisees  and 


138 


Life  of  Jesus 


the  multitude,  to  show  how  He  believed  God  looks  at  this 
matter.  Let  us  read  it  in  our  modern  speech,  and  call  it 

The  Story  of  the  Good  Father. 

“Once  there  was  a father  who  had  two  sons.  The  older  one 

represents  you  Pharisees,  the 
younger  these  people  beside  me. 
The  younger  son  asked  for  his 
share  of  the  property.  So  the 
father  divided  his  property 
among  them.  A few  days  later 
this  younger  son  gathered  to- 
gether all  he  had,  and  went  away 
into  a distant  land;  and  there  he 
squandered  all  his  property  fool- 
ishly.’’ 

You  can  seem  to  see  the  Phari- 
sees smiling  proudly.  Truly 
that  was  a good  picture  of  the 
way  the  common  people  wasted 
their  opportunities.  But  listen. 
“When  he  had  spent  all  he 
had,  a fearful  famine  set  in  all  over  that  country,  and  he  be- 
gan to  be  in  sore  want.  He  was  reduced  to  be  a slave  to  a 
farmer  in  that  country,  who  sent  him  to  take  care  of  unclean 
swine.  And  his  food  was  the  same  as  theirs.” 

The  Pharisees  nod  their  heads  solemnly. 

“But  by  and  by,  coming  to  his  senses,  he  thought  of  his 
father.  ‘Even  his  hired  servants  have  more  bread  than  they 
can  eat,  while  I am  here — dying  of  hunger.  I will  get  up  and 
go  back  to  my  father,  and  I will  say  to  him,  Father,  I have 
done  wrong  against  God  and  against  you.  1 am  no  longer  fit 
to  be  your  son.  Treat  me  as  one  of  your  servants.’  ” 

You  must  imagine  many  of  the  people  listening  now  with 
tears  in  their  eyes.  Such  is  their  own  pitiful  situation.  Oh, 
what  can  be  the  end  of  the  story! 

“So  he  got  up  and  went  back  to  his  father.  While  he  was 
perhaps  hesitating  to  approach  his  old  home,  his  father  spied 
him,  and  his  heart  was  touched.  He  ran — he  threw  his  arms 
around  his  neck — he  began  to  kiss  him.  The  son  began  to  say 
what  he  had  intended,  but  before  he  had  finished,  the  father 
cried  out  to  his  servants,  ‘ Be  quick  and  fetch  a robe — the  best 


Copyright  by  J.  J.  Tissot. 


Courtesy  of  the  Tissot  Picture  Society. 


THE  RETURN  OF  THE  PRODIGAL  SON. 


Intermediate — Chapter  Nineteen 


139 


in  the  house — and  put  it  on  him ; give  him  a ring  for  his  finger  and 
shoes  for  his  feet;  and  bring  the  calf  that  we  have  been  fattening 
and  kill  it,  that  we  may  eat  and 
be  joyful.  For  this  is  my  son, 
who  was  dead,  and  has  come  to 
life  again;  he  was  lost  and  is 
found.’  So  they  began  merry- 
making.” 

Now~  Jesus  turns  directly  to  the 
Pharisees  present. 

“ Meanwhile  the  older  son  (who 
represents  you)  was  on  the  farm, 
but  when  he  came  home,  after  he 
got  near  the  house,  he  heard 
music  and  dancing.  So  he  called 
one  of  the  servants  and  inquired 
what  it  meant.  ‘Your  brother 
has  come  back/  answered  the 
servant,  ‘and  your  father  has 
killed  the  calf  that  has  been  fattening,  because  he  has  him  back 
safe  and  sound. ’ 

“This  made  him  angry,  and  he  would  not  go  in. 

“So  his  father  came  out,  and  urged  him. 

“ ‘No,’  he  said,  ‘look  at  all  the  years  I have  been  working 
like  a slave  without  ever  once  disobeying  your  laws,  and  yet  to 
me  you  have  never  given  a kid  so  that  I might  make  merry  with 
my  friends.’ 

“ ‘My  child,’  answered  the  father  gently,  ‘you  are  always 
with  me.  Everything  that  is  here  is  yours.  We  could  not 
help  making  merry  and  being  glad,  for  your  brother  was  dead, 
and  he  has  come  to  life  again;  he  was  lost  and  is  found.’  ” 

You  see,  Jesus  was  reminding  his  listeners  that  God  is  the 
Father  of  the  foolish  younger  brother  just  as  much  as  of  the 
wise  older  one. 

Then  notice  how  the  word  “brother”  is  emphasized.  The 
father  says  to  the  older  one,  not  “This  my  son”  but  “this  your 
brother”  and  even  the  servant  reminds  him  that  the  one  who 
has  come  home  safe  is  his  brother. 

Those  who  were  for  Jesus. 

These  were  the  men  who  were  against  Jesus.  Who  was  on 
His  side?  The  people  of  His  province  disowned  Him.  His 


140 


Life  of  Jesus 


own  relatives  entirely  misunderstood  Him.  There  were  a few 
Galileans  who  were  faithful,  and  later  we  shall  see  how  they 
stood  by  His  side  in  His  days  of  danger.  But  the  circle  of  His 
influence  was  now  narrowing  to  that  of  His  twelve  disciples. 
If  we  could  look  into  their  faces  to-day,  those  men  of  stooped 
shoulders,  hard,  knotted  hands  and  unenlightened  counte- 
nances, we  should  feel  a chill  of  despair,  in  supposing  that  such 
men  could  be  worthy  to  understand  or  hand  down  the  message 
of  the  Master.  One  of  them,  at  least  Simon  the  Zealot,  had 
been  a member  of  the  revolutionary  party,  and  was,  no  doubt, 
bitterly  disappointed  that  Jesus  did  not  assume  the  political 
leadership  of  the  people.  Probably  Judas  Iscariot  shared  the 
same  hopes.  The  rest  of  them  were  full-blooded  Jews,  strongly 
influenced  by  the  teachings  of  the  Pharisees,  and  they  inter- 
preted the  ancient  scriptures  in  accordance  with  the  prej- 
udices of  their  time.  Through  such  men  as  these  the  cause 
of  Jesus  hereafter  must  endeavor  to  make  its  way. 

Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

How  did  the  Pharisees  study  Jesus? 


How  did  Jesus  differ  from  the  Pharisees  regarding  the  cere- 
monial washings? 


What  did  He  say  to  the  people  about  this  matter? 


How  did  He  differ  from  the  Pharisees  about  the  matter  of  con- 
secrated gifts? 


How  did  He  disagree  with  them  regarding  personal  relations 
with  sinners? 


I ntermediate — C hapter  N ineteen 


141 


Tell  the  story  of  the  good  father,  showing  as  you  do  so,  how 
it  applied  to  the  Pharisees  and  to  the  common  people. 


Topics  for  Individual  Report. 

The  teacher  will  furnish  a modem  version  of  another  parable 
of  Jesus  about  the  Pharisees  which  an  assigned  pupil  will  pre- 
pare to  read  aloud. 


Find  out  something  about  the  history  of  the  Pharisees  after 
the  time  of  Jesus. 


What  people  to-day  represent  the  spirit  of  the  Pharisees? 


How  may  we  resist  the  temptation  of  hypocrisy  in  our  daily 
life? 


Read  to  the  class  the  hymn,  “My  God,  I thank  Thee,  who 
hast  made/’  by  Adelaide  A.  Procter.  Explain  briefly  how  this 
states  the  forces  for  and  against  us,  which  correspond  in  many 
ways  to  those  which  were  for  and  against  Jesus. 


Let  three  of  the  pupils  take  the  characters  of  Peter,  James 
and  Judas,  and  prepare  to  conduct  an  imaginary  dialogue,  in 
which  they  shall  hold  a discussion,  in  view'  of  the  opposition  of 
the  Pharisees  and  the  people,  as  to  their  future  relations  with 
Jesus. 


Work  for  All. 

DEBATE.  Is  the  fact  that  there  are  hypocrites  in  the  church  a valid 
reason  for  not  becoming  a church  member? 


142 


Life  of  Jesus 

CHAPTER  XX. 

THE  MARTYRDOM  OF  A HERO. 

The  work  of  John:  John  3:22-24. 

John  is  imprisoned:  Mark  6: 17,  18. 

J ohn’ s friends  visit  Jesus:  Matt.  11 : 2-30;  Luke  7 : 19-50. 

The  death  of  John:  Mark  6: 14-29;  Matt.  14: 12. 

John’s  later  influence:  Acts  18:24-28;  19: 1-7. 

“From  the  time  of  John  the  Baptist  till  this  very  hour,  the  Kingdom 
of  Heaven  has  been  taken  by  force,  and  men  of  force  have  been  seizing 
it.”  Matthew  11:12  (Twentieth  Century  Version). 

“He  kept  alive 

The  eternal  fire;  it  may  be  not  in  vain 

Perchance  some  looked  beyond  him,  and  then  first 
Beheld  the  glory,  and  what  shrine  it  filled, 

And  to  what  Spirit  sacred:  or  perchance 

Some  heard  him  chanting,  though  but  to  himself, 

The  old  heroic  names : and  went  their  way ; 

And  hummed  his  music  on  the  march  to  death.” 

— Henry  Newbolt:  The  Non-Combatant. 

The  wily  Herod  Antipas  had  foreseen  the  political  danger  if 
John  the  Baptist  should  continue  to  stir  up  the  people,  and  long 


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Map  of  Central  Palestine 


This  map  is  reproduced  from  our  first  lesson  about  John  to  remind  us  of  the  circum- 
scribed region  covered  by  his  life.  Hebron  was  traditionally  his  birthplace;  the  Wilder- 
ness of  Judea  was  the  place  of  his  training;  his  preaching  was  near  Jericho;  Machserus 
was  probably  south-west  of  Medeba  upon  a bluff  overlooking  the  Dead  Sea. 


before  his  disciples  had  developed  organized  strength  to  pro- 
tect him,  he  shut  him  up  in  prison,  leaving  Jesus  therefore  to 
assume  the  leadership  of  this  national  movement  alone. 


Intermediate — Chapter  Twenty 


143 


Upon  the  highlands  east  of  the  Jordan  in  the  country  of  Moab, 
overlooking  the  scenes  of  his  short 
triumph,  John  had  been  placed  in 
the  fortress  castle  of  Antipas, 
who  was  the  ruler  of  Galilee  and 
Perea.  Antipas  was  the  son  of 
Herod  the  Great,  and  although 
he  was  not  so  vigorous  as  his 
masterly  father  he  was  as  shrewd. 

Jesus  once  accurately  described 
him  as  a “fox.  ” He  rightly 
saw  that  he  could  not  venture  to 
leave  at  large  a man  who  had 
such  power  over  great  multitudes 
of  his  subjects,  if  his  own  reign 
was  to  be  undisputed.  But 
neither  dared  he  kill  him,  for 
fear  of  the  people. 

Herod  seems  to  have  felt  no  enmity  toward  John.  One  of 
the  Gospels  tells  us  that  he  enjoyed  talking  with  him,  and  it 
suggests  that  the  tremendous  personality  of  John  secured  great 
influence  over  him.  “He  did  many  things”  because  of  him, 
say  some  of  the  ancient  manuscripts.  John  had  access  to  his 
own  friends,  and  at  this  point  in  the  story  he  sent  some  of  them 
with  a message  to  Jesus. 

The  Thoughts  of  John  in  Prison. 

You  are  to  think  of  John  in  prison  as  being  like  a wild  beast 
in  a cage.  Always  an  outdoor  man,  he  had  little  use  even  for 
the  indoor  luxuries  of  a court  and  no  mind  at  all  to  be  shut  up 
within  stone  walls.  It  was  doubly  hard  for  a man  who  had 
swayed  thousands  to  have  no  companions  but  his  jailers,  a few 
friends  and  the  weak  and  insincere  half-Jew,  Herod  Antipas. 
Was  he  not  often  tempted  to  think  his  life  a failure,  and  to 
winder  at  the  providence  that  had  cut  off  his  usefulness  in  the 
strength  of  his  days?  A life  in  shackles  was  far  from  the  ideal 
of  one  who  wanted  to  level  mountains  and  fill  up  valleys  for  the 
sake  of  the  coming  Israelite  kingdom.  But  his  was  a soldier’s 
heart,  and  when  he  could  no  longer  live  on  the  firing  line  him- 
self, he-remembered  that  there  was  another  who  was  free.  What 
was  Jesus  doing?  Was  He  fulfilling  the  promise  of  His  youth? 
Was  Jesus  true  to  the  message?  John  had  probably  heard 


John  the  Baptist  in  Prison. 


144 


Life  of  Jesus 


broken  accounts  of  Jesus’  work  in  Galilee,  accounts  which  had 
gratified  him  for  they  indicated  that  his  early  supporter  had 
developed  unusual  power.  But  was  He  in  line  with  John’s 
own  hopes?  Was  He  laying  his  axe  at  the  root  of  the  tree  and 
cutting  down  the  sinners  who  cumbered  the  ground?  Was  He 
winnowing  out  the  souls  of  men  and  gathering  the  wheat,  and 
preparing  the  chaff  for  the  burning? 

John’s  Question. 

The  particular  question  which  John  sent  his  friends  to  ask 
Jesus  was  a startling  one,  “Are  you  the  One  that  was  to  come 
or  must  we  look  for  another?” 

It  is  somewhat  difficult  for  us  to  know  just  what  John  meant 
by  this.  So  far  as  our  information  goes  it  is  not  certain  that 
John  had  proclaimed  the  coming  of  the  Messiah;  he  seems  rather 
to  have  looked  forward  to  the  intervention  of  God  himself. 
It  was  He  for  wdiom  he  believed  himself  to  be  the  royal  road- 
maker.  John  held  that  the  kingdom  was  coming  after  God 
had  personally  appeared  to  judge  His  people.  John’s  question 
sounds  almost  as  if  it  referred  to  some  secret  conversation  which 
he  may  have  had  with  Jesus  before  his  arrest. 

“Are  you  taking  up  my  work?  Are  you  the  Elijah  whom 
God  has  given  to  take  my  place?  Are  you  true  to  the  com- 
mission?” This  is  perhaps  the  meaning  of  the  challenge  of  the 
fiery  prisoner. 

The  Answer  of  Jesus. 

Jesus  made  no  immediate  answer.  The  day  passed  as  usual. 
Jesus  went  on  teaching  those  who  gathered  around  Him.  He 
ministered  to  the  sick  and  troubled.  It  is  in  close  connection 
with  the  story  of  this  day  that  the  Gospel  according  to  Matthew7 
quotes  a saying  of  Jesus  which  has  meant  more  of  comfort  to  the 
distressed  of  earth  than  any  other  that  He  ever  spoke.  It 
may  not  have  been  spoken  at  just  this  time.  It  may  have  been 
spoken  many  times.  But  it  so  completely  states  the  character 
of  Jesus’  personal  influence  that  we  may  place  it  here: 

“Come  unto  me,  all  you  that  are  weary  and  heavy  laden, 

And  I will  refresh  you. 

Fit  my  yoke  unto  you  and  learn  of  me, 

For  I am  meek  and  lowly  of  heart, 

And  you  shall  find  rest  unto  your  souls. 

For  my  yoke  is  easy 
And  my  burden  is  light.  ” 


Intermediate — Chapter  Twenty 


145 


And  the  Gospel  of  Matthew  tells  us  that  it  was  upon  this 
day  also,  and  perhaps  at  this  very  moment,  that  He  lifted  His 
eyes  in  prayer  and  thanked  the  Father  that  children  could  now 
know  what  the  wise  and  understanding  had  never  before  been 
able  to  find  out. 

When  evening  came,  it  was  time  for  John’s  comrades  to  start 
home.  Jesus  called  them  to  Him,  and  said:  “Go  and  give 
your  report  to  John  of  what  you  have  heard  and  seen.  The 
blind  of  heart  are  getting  their  sight,  the  lame  of  heart  are 
walking,  the  deaf  of  heart  are  getting  their  hearing,  and  the 
dead  of  heart  are  being  raised  to  life,  and  the  Good  News  is 
being  told  to  the  poor.  Happy  is  the  man  who  will  believe  in 
Me!” 

The  evangelists  also  tell  us  that  it  was  upon  this  same  occa- 
sion that  Jesus  spoke  those  generous  words  about  the  un- 
daunted desert  preacher,  which  we  may  perhaps  render  as 
follows:  “He  is  greater  than  any  prophet!  He  is  greater 
than  any  man  who  ever  lived!  Yet — because  he  came 
before  the  days  of  the  kingdom — he  that  is  lesser  in  the  king- 
dom has  greater  opportunity  than  he.” 

The  Challenge  to  John. 

We  do  not  know  how  John  received  this  message  and  report. 
This  was  not  the  kind  of  Elijah  he  had  been  dreaming  of.  In- 
stead of  the  axe  and  the  winnowing  fan  and  the  fire  for  sinners, 
here  was  one  who  was  kind  to  the  most  sinful.  In  place  of 
fasting  and  ceremonies  of  penitence,  this  man  was  happy  at 
men’s  feasts.  And  instead  of  cutting  a royal  road  for  a De- 
liverer, he  was  helping  the  lame  to  their  feet  and  giving  an  easy 
yoke  to  the  burdened.  But  what  was  that  last  word  of  Jesus? 
“ Happy  is  the  man  who  will  believe  in  Me!”  It  was  as  though 
Jesus  assumed  the  command,  and  asked  John  to  be  patient  and 
obey.  John  had  a soldier’s  heart.  We  do  not  know,  but  we 
like  to  think  that,  even  if  he  could  not  understand,  he  could  be 
loyal. 

The  Martyrdom. 

The  story  comes  to  a sudden  climax.  Herod  Antipas  was 
an  adulterer.  He  had  met  in  Rome  his  brother’s  wife,  and, 
without  taking  the  trouble  to  divorce  his  own  wife,  he  had 
married  her.  This  sort  of  thing  was  done  every  day  in  dis- 
solute Rome,  but  it  was  an  offense  beyond  all  others  to  the 


146 


Life  of  Jesus 


Jews.  “It  is  a sin  for  you  to  have  her!”  the  prisoner  John  had 
stoutly  told  his  royal  jailer.  We  do  not  know  how  the  guilty 
man  received  this  fearless  rebuke,  but  it  made  the  woman  his 
mortal  enemy.  Herodias  was  of  this  same  sin-stained  family, 
for  she  was  Antipas’  niece  as  well  as  his  wife.  If  he  was  a fox, 
she  w~as  a tigress.  Her  plot  was  heartless  but  sure.  Antipas 
would  not  dare  deliberately  to  kill  John,  but  according  to  the 
story  in  Mark’s  Gospel,  she  was  able  to  trick  him  into  doing  it. 

At  a great  feast  when  many  Jewish  men  of  wealth  were 
shaming  their  national  ideals  by  being  guests  at  an  enemy’s 
table,  she  brought  forward  her  daughter  Salome  to  entertain 
the  company.  High  born  though  she  was,  this  shameless 
woman  imitated  the  coarse  dances  of  the  paid  performers  at 
Roman  courts,  and  the  king,  perhaps  half  intoxicated,  was  so 
enraptured  that  he  rose  to  his  feet  and  cried  aloud  that  she 
must  ask  any  present  in  his  power,  as  a reward  for  her  skill. 

The  trap  was  instantly  snapped.  “Give  me  John’s  head, 
here,  on  a silver  platter,”  she  replied. 

The  king  had  passed  his  word.  Nobody  was  present  who 
would  befriend  the  prisoner.  He  forgot  caution,  and  yielded 
to  the  woman  who  had  proven  stronger  and  more  shrewd  than 
himself,  and  soon  the  hideous  trophy  was  laid  at  the  heartless 
Woman’s  feet. 

Herod  did  not  live  on  without  retribution.  The  ghost  of 
John  seemed  to  haunt  him,  and  when  he  heard  months  later  of 
Jesus  it  seemed  to  him  as  though  the  resurrected  John  was 
abroad  through  the  land,  gathering  a new  popular  uprising 
against  him.  His  own  neglected  wife  brought  her  father’s 
army  against  him  and  he  was  vanquished.  Far  off  in  Lyons, 
France,  he  spent  his  last  broken  days  as  an  uncrowned  exile. 

Questions. 

• To  sum  up  the  scripture  material  and  the  lesson  story. 

In  order  to  recollect  what  we  have  already  learned  about 
John,  tell  something  about  the  Essenes,  among  whom  he  prob- 
ably received  his  training. 


What  were  John’s  costume  and  food? 


Intermediate — Chapter  Twenty 


147 


What,  in  a word,  was  his  teaching? 


Tell  the  advice  which  he  gave  to  the  tax-gatherers;  to  the 
soldiers. 


Why  did  Herod  Ant’pas  imprison  John? 


Why  would  it  be  especially  hard  for  a man  like  John  to 
suffer  imprisonment? 


What  question  did  John  send  to  Jesus  by  his  messengers? 


Why  did  he  ask  this  question? 


What  was  the  occasion  of  the  death  of  John  the  Baptist? 


Topics  for  Individual  Report. 
Find  out  all  that  is  known  about  Herod  Antipas. 


Put  in  words  the  feelings  of  John  after  he  had  been  several 
months  in  prison. 


148  Life  of  Jesus 

What  do  you  think  was  John's  exact  opinion  of  Jesus? 


How  do  you  think  John  received  the  message  which  Jesus 
sent  him? 


CHAPTER  XXI. 

JESUS  SHARING  WITH  THE  MULTITUDE. 

Jesus  seeks  retirement  after  John’s  death:  Mark  6:30-32. 

He  ministers  to  a gathered  multitude:  Mark  6:33-44;  John  6: 
30-34,  41-51. 

Ancient  protopypes  of  this  event : 2 Kings  4:42-44;  Exodus  16: 
14-35. 

He  refuses  a crown : John  6:14,  15. 

Again  He  retires:  Mark  6:45,  46. 

He  resumes  His  work  beside  the  lake:  Mark  6:54-56. 

“They  have  no  need  to  go  away.  . . . Bring  them  hither  to  me.  And 
he  blessed,  and  brake,  and  gave  the  loaves  to  the  disciples,  and  the  dis- 
ciples to  the  multitude.’’  Matt.  14:16,  18,  19,  20. 

“My  brother  wants  communion  more  than  bread.  He  can  get  bread 
in  the  villages  as  the  result  of  daily  toil;  but  that  is  not  communion  bread; 
it  is  not  accompanied  by  a human  hand.  ” 

— George  Matheson : Studies  of  the  Portrait  of  Christ. 

Results  of  John's  Death. 

The  death  of  John  the  Baptist  came  at  the  apparent  height 
of  Jesus'  popularity. 

It  cast  the  shadow  of  an  approaching  change. 

As  long  as  John  was  in  prison,  the  very  fact  that  Herod  did 
not  dare  to  take  his  life  was  a testimony  to  the  power  of  the 
popular  movement  which  John  had  begun  and  which  Jesus  was 
now  leading.  His  strong  and  picturesque  character,  while  it 
survived,  was  a challenge  to  courage  on  the  part  of  his  friends. 
But  if  his  death  should  be  unavenged,  what  might  prevent 
Herod,  whose  domain  was  Galilee  as  well  as  Perea,  from  laying 
his  hand  upon  Jesus  and  His  followers? 

The  shock  of  this  sudden  catastrophe,  the  need  of  fore- 
thought as  to  the  future,  the  personal  bereavement,  caused 


Intermediate — Chapter  Twenty-one 


149 


Jesus  to  feel  the  need  of  quiet  both  for  Himself  and  His  friends. 

“Come,”  He  said,  “let  us  get  away  early,  to  some  lonely 
spot  by  ourselves,  and  rest  awhile.” 

The  Day  beside  the  Lake. 

There  were  perhaps  fourteen  in  the  party  that  left  Caper- 
naum. Beside  Jesus  and 
the  Twelve  there  may  have 
been  a boy,  the  lad  to  whom 
John  refers  in  his  account 
of  the  events;  he  may  have 
been  Peter’s  son.  With  the 
lad  perhaps  at  the  tiller 
and  Jesus  on  the  seat  be- 
side him  they  made  the 
short  journey  to  the  south- 
west shore  in  an  hour. 

But  the  people  were  before 
them.  It  was  probably 
Passover  time  and  many 
were  on  the  road  to  Jerusa- 
lem. These  caravans  along  the  lakeside  road  added  themselves 
to  the  people  of  the  neighboring  villages  who  heard  of  Jesus’ 
coming  and  filled  the  strand  before  His  boat  drew  up.  Within 
the  morning  hours  one  of  the  largest  companies  which  Jesus  had 
ever  met  surrounded  Him.  He  at  once  gave  up  His  promised 
rest,  and  devoted  Himself  to  their  needs. 

It  was  almost  a national  gathering,  and  appropriately  the 
Gospel  according  to  Luke  tells  us  that  “he  taught  them  con- 
cerning the  kingdom  of  God.”  Toward  night  the  great  com- 
pany sat  down  to  dinner  on  the  slope  overlooking  the  lake, 
looking,  so  the  account  in  Mark  tells  us,  in  their  many  colored 
garments,  against  the  background  of  the  grass,  like  great 
flower  beds. 

Jesus  Sharing. 

Jesus  Himself  had  an  important  part  in  helping  to  furnish  the 
multitude  with  food  for  this  lakeside  supper.  It  seems  indeed 
a parable  of  His  whole  Galilean  ministry,  now  drawing  to  a 
close.  From  the  slenderest  of  resources  Jesus  satisfied  the 
multitude.  Without  wealth,  name  or  title,  without  a patron 
or  an  influential  friend,  Jesus,  blest  by  God,  fed  the  hearts  of 
men. 


150 


Life  of  Jesus 


Furthermore  this  is  the  memorable  fact:  upon  this  national 
anniversary,  where  a throng  national  in  character  was  gathered, 
the  outstanding  leader  of  the  nation  (now  that  John  was  gone) 
engaged  in  an  act  by  which  He  taught  the  method  of  the  King- 
dom of  God.  It  is  a kingdom  of  brotherhood.  The  Master 
shared  with  the  disciples,  the  Twelve  shared  with  their  neighbors, 
and  these  with  theirs,  clear  to  the  outskirts  of  the  throng.  Not 
only  were  all  fed,  but  all  helped.  Each  one  received  not  merely 
bread  but  also  the  helpful  hand  of  his  brother.  The  precise 
source  of  the  food  is  unimportant,  if  only  we  know  this,  that  it 
was  a communion  feast  of  brothers. 

The  Offer  of  the  Crown. 

The  day  closed  in  the  greatest  excitement.  The  enthusiasm 
of  the  happy,  united  throng  was  contagious.  The  martyrdom 
of  John  had  stirred  their  patriotic  feelings  to  the  utmost.  Who 
should  avenge  his  death  but  his  old  comrade  and  co-worker, 
Jesus?  When  would  be  a better  time  to  arise  than  now,  at 
the  national  anniversary,  when  Herod’s  murder  of  John  was 
the  challenge  to  the  nation  either  to  demand  revenge  or  forever 
remain  supine?  And  when  better  could  this  Jesus,  who  had 
won  such  power  over  them  without  ever  breaking  silence  as  to 
His  real  purpose  and  aims  for  the  nation,  declare  Himself  than 
now,  when  all  were  expectant?  There  was  also  the  element 
of  affection.  As  we  have  seen,  the  disciples  were  first  won  to 
Jesus,  without  any  real  understanding  of  Him,  purely  on  the 
basis  of  personal  friendship.  Scores  of  poor  and  sick  people 
owed  their  happiness  and  their  very  lives  to  Him.  His  con- 
tagious graciousness  had  won  Him  hosts  of  affectionate  com- 
rades. He  had  in  His  hands  the  keys  to  power,  and  if  ever  the 
voice  spoke  again,  which  in  His  earliest  manhood  told  Him  that 
He  could  lead  a successful  rebellion,  it  must  have  spoken  now. 
And  the  urgency  of  the  voice  was  that  it  was  now  or  never. 
If  He  did  not  grasp,  at  this  time,  the  reins  of  power,  there  would 
never  again  be  so  good  an  opportunity. 

But  Jesus  had  decided  this  question  once  for  all.  It  would 
be  popular  indeed  to  be  a Bread-King.  Jesus  knew  the  pathetic 
longings  of  these  folk,  poor,  misgoverned  and  well  nigh  hopeless, 
to  be  part  of  a new  Israel  in  which  they  should  have  no  more 
work,  no  more  poverty  and  no  more  taxes.  But  the  way  to  such 
a future  was  a path  deep  in  blood.  When  He  should  have 
established  Himself  as  military  conqueror,  He  would  rule  over 


I ntermediate — C hapter  Twenty -one  151 

a people  who  at  their  best  had  proven  entirely  unfit  for  self 
government  and  wdio  were  less  fitted  for  such  a task  than  ever. 
His  selfish  domain  would  probably  crumble  at  the  first  shock, 
and  its  people  wx>uld  have  risen  against  Him  as  soon  as  He  had 
disappointed  their  most  foolish  wish. 

Jesus,  however,  had  chosen  His  calling.  He  had  determined 
not  to  be  the  petty  monarch  of  a Jewish  domain.  He  had  a 
message  for  the  world,  a word  that  could  be  only  spoken  in  His 
own  short  life,  which  must  sink  into  the  soil  and  wait  for  cen- 
turies for  its  growth,  but  which  should  bear  fruit  to  feed  the 
wrhole  world. 

This  word  was  as  to  the  kingdom  of  brotherhood.  The  heart 
of  the  story  of  the  feeding  of  the  five  thousand  is  this  saying  of 
Jesus:  “ They  need  not  go  away.  Bring  them  to  me. ” When 
Jesus  stood,  with  His  twelve  about  Him,  sharing  food  with 
them,  which  each  in  turn  shared  with  his  next  neighbor  until 
all  were  fed,  that  w^as  a picture  of  Jesus’  kingdom  of  brotherhood: 
this,  and  not  conquest  or  political  revolution,  was  the  spirit  of 
its  Master,  the  method  of  its  life. 

The  Departure  of  the  Multitude. 

The  greatness  of  Jesus  is  seen  that  day  not  merely  in  His 
abnegation,  but  in  the  skilful  manner  in  which  He  handled  a 
dangerous  situation.  His  disciples  were  as  much  carried  away 
as  were  the  crowd  by  the  excitement  of  thinking  their  hopes 
were  at  once  to  be  gratified.  They  might  easily  commit  Him  by 
some  act  of  folly  to  a position  which  He  could  not  countenance. 
With  instant  authority  He  sent  them  to  help  in  the  dispersal  of 
the  multitude,  and  when  they  returned  to  find  Him,  He  had 
vanished.  Bewildered,  they  sailed  home  in  the  darkness,  while 
Jesus  on  the  lonely  hillside  renewed  in  prayer  His  poise  and  self 
mastery. 

Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

What  effect  did  the  death  of  John  have  upon  the  work  of 
Jesus? 


How  did  Jesus  spend  the  day  among  the  multitude? 


152 


Life  of  Jesus 


What  national  feast  was  at  that  time  approaching? 


How  did  Jesus  interest  Himself  in  the  physical  needs  of  the 
multitude? 


What  was  the  method  of  distributing  the  food? 


What  temptation  came  to  Jesus  that  day? 


What  did  He  do  to  resist  it? 


Topics  for  Individual  Report. 

Give  an  imaginative  account  of  what  might  have  happened  if 
Jesus  had  accepted  the  Jewish  crown. 


Tell  the  story  found  in  the  ancient  Hebrew  writings  about 
another  occasion  when  the  gathered  people  were  fed.  (Exodus 
16:1-18.) 


How  was  the  method  of  distributing  the  food  in  anticipation 
of  the  methods  of  modern  philanthropy?  (Illustrate  from 
famine  relief  work,  from  the  distribution  of  local  charities,  or 
from  the  method  of  educating  skilled  charity  experts.) 


Intermediate — Chapter  Twenty-two 


153 


What  does  the  hymn,  “0  Love  divine  that  stooped  to  share,” 
by  Oliver  Wendell  Holmes,  say  is  the  reason  that  we  find  com- 
fort in  the  love  of  Jesus? 


Work  for  All. 

Round  Table  Discussion.  When  is  it  wise  to  give  direct  financial  help 
to  people  who  are  in  need?  What  other  methods  of  help  are  available? 


CHAPTER  XXII. 

THE  BREAK  WITH  THE  PHARISEES. 

Jesus  examined  by  a delegation  of  Pharisees  from  Jerusalem: 

Mark  3:  22-27;  Matt.  16:  1-3;  Luke  11:  29-32. 

Jesus’  denunciation  of  the  Pharisees:  Luke  11:37-52;  Matt. 

23:  1-35. 

The  condemnation  of  Jesus  by  the  Pharisees:  Luke  11:  53,  54; 

Mark  3 : 6. 

The  rejection  of  Jesus  at  Capernaum:  John  6:  26,  41,  66. 

The  attitude  of  the  disciples:  John  6:  66-69. 

“O  Power,  more  near  my  life  than  life  itself  . . , 

If  sometimes  I must  hear  good  men  debate 
Of  other  witness  of  Thyself  than  Thou, 

As  if  there  needed  any  help  of  ours 

To  nurse  Thy  flickering  life,  that  else  must  cease, 

My  soul  shall  not  be  taken  in  their  snare, 

To  change  her  inward  surety  for  their  doubt 
Muffled  from  sight  in  formal  robes  of  proof; 

While  she  can  only  feel  herself  through  Thee. 

I fear  not  Thy  withdrawal;  more  I fear, 

Seeing  to  know  Thee  not,  hoodwinked  with  dreams 
Of  signs  and  wonders,  while,  unnoticed,  Thou, 

Walking  Thy  garden  still,  commun’st  with  men, 

Missed  in  the  commonplace  of  miracle.” 

— Lowell:  The  Cathedral. 

Up  to  this  time  the  contact  of  Jesus  with  the  Pharisees  had 
been  with  individuals,  but  now  His  work  had  assumed  such 
proportions  as  to  demand  official  inquiry,  and  a delegation  was 
sent  down  from  Jerusalem  to  examine  Him, 


154 


Life  of  Jesus 


“When  is  the  Kingdom  of  heaven,  which  you  teach,  coming?” 
was  probably  their  first  question  of  Jesus. 

“The  Kingdom  of  God,”  replied  Jesus,  “comes  in  no  visible 
form,  and  no  one  can  say  ‘See!  here  it  is';  or,  ‘See!  there  it  is!’ 
for  behold,  the  Kingdom  of  God  is  in  the  midst  of  you.” 

But  as  the  Pharisees  could  imagine  no  “coming”  except  the 
celestial  and  marvellous  appearing  of  their  Messiah,  they  per- 
sisted: “But  if  the  Kingdom  is  at  hand,  show  us  at  least  one  of 
the  signs  of  its  coming.” 

“Do  you  want  a sign  in  the  sky?”  asked  Jesus,  bitterly. 
“When  the  sky  is  red  at  evening,  you  say,  ‘That  is  a sign  that  it 
will  be  fine  tomorrow ! ’ If  it  is  red  in  the  morning,  you  say,  ‘ It 
will  be  stormy  to-day.’  You  know  well  enough  how  to  read  the 
signs  of  the  sky;  why  can  you  not  read  the  signs  of  the  times?” 

By  this  answer  probably  Jesus  referred  to  the  deep  spiritual 
hunger  which  He  had  met.  on  every  hand/  the  works  of  the 
Kingdom  which  everywhere  beckoned  to  be  done,  and  the 
response  of  the  few  who  had  already  enlisted  in  the  service  of  the 
Kingdom. 

Perhaps  on  the  same  occasion,  when  the  Pharisees  persisted 
in  their  demand  for  a sign,  Jesus  replied,  “An  evil  and  unfaith- 
ful generation  is  seeking  after  a sign;  and  no  sign  shall  be  given 
to  it,  but  the  sign  of  Jonah.”  By  this  He  meant  that  just  as 
the  preaching  of  Jonah  had  converted  the  Ninevites,  in  spite  of 
the  fact  that  Jonah  had  performed  no  miracles,  so  His  life  and 
teaching  should  convince  the  Jews,  without  any  additional 
marvels  or  signs. 

There  was  indeed  one  “sign”  which  the  Pharisees  could  not 
ignore,  the  merciful  deeds  of  Jesus  in  healing  the  sick.  This 
they  did  not  recognize  as  a Messianic  sign  for  they  had  antici- 
pated that  the  Messiah  would  show  His  power  in  overwhelming 
the  heathen  rather  than  in  strengthening  the  weak.  They  had 
evidently  not  read  that  great  chapter  in  their  own  prophets 
(Ezekiel  34),  where  God  rebukes  His  shepherds  for  their  neglect 
of  the  sick  and  broken,  and  promises  that  He  Himself  will  be- 
come the  searching  and  healing  Shepherd  of  His  forgotten. 
These  deeds  of  Jesus,  however,  required  explanation,  and  it 
was  easily  found  in  their  own  system  of  thought.  When  an 
unexplainable  event  did  not  come  as  the  result  of  the  interven- 
tion of  God  from  above,  it  must  come  from  the  Powers  beneath, 
and  to  these  demonic  forces  they  ascribed  the  merciful  acts  of 
Jesus.  “That  Kingdom,”  replied  Jesus,  perhaps  with  a touch 


I ntermediate — C hapter  Twenty-two 


155 


of  sarcasm,  “is  not  likely  thus  to  be  divided  against  itself.  For 
how  can  Satan  cast  out  Satan?” 

The  Great  Denunciation. 

It  is  at  this  time,  according  to  Luke,  that  Jesus  delivered  the 
magnificent  address  which  has  been  called  “The  Great  De- 
nunciation.” The  situation  could  no  longer  be  covered  up  with 
gentle  words.  The  people  must  choose  between  Him  and  the 
Pharisees.  In  some  public  place,  “in  the  hearing  of  all  the 
people,”  Jesus  boldly  called  by  name  the  hollow  hypocrisies  and 
the  meaningless  ceremonials  by  which  these  pretenders  to  re- 
ligion deceived  both  themselves  and  the  people.  In  two  differ- 
ent connections  and  in  somewhat  different  language  the  Gospels 
give  us  portions  of  what  must  be  considered  as  one  of  the  world’s 
great  orations,  an  address  in  which  biting  sarcasm  and  searching 
analysis  and  immeasurable  pity  are  mingled  as  Jesus  held  up 
for  future  generations  His  portrait  of  the  hypocrite  in  religion. 

Jesus  Driven  from  Galilee. 

But  the  populace  were  not  ready  for  their  Liberator.  The 
enshackling  requirements  of  the  Pharisees  had  become  an 
accepted  habit,  and  the  authority  which  this  impressive  dele- 
gation from  the  capital  represented  was  too  real  to  be  gainsaid. 
The  Capernaum  people  yielded  to  the  verdict  of  their  religious 
oligarchy. 

We  do  not  know  in  just  what  terms  the  decision  against  Jesus 
was  stated.  The  Fourth  Gospel,  which  seems  to  have  access 
to  fresh  sources,  connects  the  rejection  of  Jesus  closely  with 
the  feeding  of  the  five  thousand.  That  immense  congregation 
of  people  had  apparently  been  the  occasion  of  the  coming  of  the 
delegation  from  Jerusalem,  and  the  refusal  of  Jesus  to  work  a 
“sign”  of  His  Messiahship  immediately  afterward  was  the 
signal  for  His  expulsion. 

The  decision  probably  took  the  form  of  a kind  of  excommuni- 
cation, and  thenceforth  Jesus  was  an  unchurched  Israelite. 
But  it  was  more.  Elven  an  ostracised  Jew  could  not  be  per- 
mitted to  have  such  influence  as  Jesus  was  wielding.  A longer 
stay  in  Capernaum  was  made  impossible  for  Jesus  and  His 
disciples,  and  Pie  was  driven  forth  as  an  exile.  Some  have 
thought  that  the  intention  of  the  Pharisees  was  to  force  Jesus 
into  Judea,  where  He  would  be  more  easily  in  their  power. 

What  was  the  attitude  of  the  disciples  of  Jesus  after  He  had 


156 


Life  of  Jesus 


been  disowned  by  the  Pharisees?  The  Gospel  of  John  says 
that  “upon  this  many  of  the  disciples  went  back,  and  walked 
no  more  wdth  him.”  It  also  adds  Simon’s  word  of  pathetic 
loyalty:  “Lord,  to  whom  else  shall  we  go?  It  is  you  wrho  have 
the  words  of  eternal  life.”  Simon  and  the  Twelve  were  be- 
wildered to  find  that  their  Teacher  was  unacceptable  to  the 
teachers  of  their  race,  but  what  could  they  do?  They  could  not 
go  back  to  them  and  to  bondage.  They  must  go  forward,  on 
with  Jesus,  even  if  in  darkness! 

Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

How  did  the  Pharisees  examine  Jesus? 


What  demand  did  they  make  of  Him? 


What  kind  of  “signs”  did  they  expect  of  Him?  What  was 
Jesus’  reply?  What  did  He  mean? 


What  did  He  mean  on  another  occasion  when  He  said  they 
should  have  “the  sign  of  Jonah”? 


How  did  they  explain  aw7ay  His  acts  of  healing? 


What  response  did  Jesus  make  to  this  explanation? 


' Intermediate — Chapter  Twenty -two 


157 


Of  what  specific  things  did  Jesus  accuse  the  Pharisees  in  the 
Great  Denunciation? 


What  was  the  result  of  this  examination? 


What  attitude  did  the  disciples  take  toward  Jesus  when  He 
was  exiled? 


Topics  for  Individual  Report. 

Read  by  yourself  one  version  of  the  Great  Denunciation  in 
the  New  Century  edition  so  as  to  read  it  effectively  to  the 
whole  class. 


Put  the  Great  Denunciation  into  modern  language,  making  it 
apply  to  some  Pharisaic  hypocrisy  of  our  own  time. 


Is  there  any  tendency  toward  snobbishness  in  our  high- 
school  life?  If  so,  describe  it,  and  bring  out  its  parallelism  with 
Pharisaism. 


If  you  had  been  brought  up  among  petty  thieves,  would  you 
be  likely  to  be  honest?  Answering  this  question  frankly,  what 
attitude,  which  we  commonly  take  to  our  own  virtues,  is 
dangerously  like  that  of  the  Pharisees? 


Put  down  in  fifty  words  the  probable  result  upon  one’s  future 
character  if  he  yields  in  youth  to  Pharisaic  temptations. 


158 


Life  of  Jesus 

CHAPTER  XXIII. 

JESUS  AMONG  A FOREIGN  PEOPLE. 

Jesus  in  the  region  of  Tyre  and  Sidon:  Mark  7:  24-30. 

Peter’s  confession:  Mark  8:  31-39;  Matt.  16:  17-20. 

Foreign  Travel. 

After  Jesus  had  been  rejected  by  the  Galileans,  at  the  instiga- 
tion of  the  Pharisees,  He  decided  to  take  the  disciples  away  by 

themselves  into  a foreign 
country  for  a number  of 
months,  in  order  that  He 
might  thoroughly  train  them 
in  the  message  of  the  King- 
dom. He  wished  to  fit  them 
both  to  understand  it  and  be 
able  to  teach  it,  if  He  Him- 
self should  finally  be  over- 
whelmed  by  the  rising 
enmity  of  the  religious 
leaders  of  Israel.  Unwill- 
ing to  meet  His  foes  upon 
their  own  ground  in  Judea 
until  this  preparation  should 
be  complete  and  desirous 
also  to  avoid  the  dangerous 
suspicions  of  Herod,  who 
already  identified  Him  with 
the  martyred  John,  Jesus 
surprised  His  friends  by  asking  them  to  fill  their  haversacks  for 
a long  journey,  and  turned  their  footsteps  away  from  the  con- 
fines of  their  native  land. 

Jesus  led  His  companions  northwestward  into  the  mountains 
of  upper  Galilee.  Day  by  day  they  went  further  from  home  and 
finally  passed  the  boundary  line  of  their  own  country,  and 
were  over  in  Phoenicia.  The  summer  heat  which  dries  the 
springtime  grass  was  coming  on,  but  it  was  cool  on  the  wind- 
swept tablelands  and  in  the  shadowed  ravines.  They  probably 
covered  two  hundred  miles  that  summer. 

They  may  have  visited  both  Tyre  and  Sidon,  the  magnificent 
capitals  of  the  heroic  race  which  had  swept  over  all  seas  and 
touched  every  shore.  Upon  the  quays  of  Tyre,  among  the 


Intermediate — Chapter  Twenty-three 


159 


crowded  bales  and  heaps  of  merchandise,  Jesus  and  His  com- 
panions came  face  to  face  with  black  Moors,  tawmy  Egyptians 
and  dark-eyed  Spaniards.  They  traversed  the  cliffs  of  Sidon, 


and  beyond  its  temples  and  royal  tombs,  its  groves  and  gardens, 
they  saw  the  blue  sea,  the  barrier,  not  the  highway,  of  their 
nation.  The  Jews  are  not  sailors,  but  these  fishermen  may 
have  found  excitement  in  listening  to  the  sailors  who  told  them 
fascinating  tales  of  the  sights  in  far-off  lands.  Jesus  wished 
them  to  forget  the  disappointments  of  Galilee  and  to  listen  with 
sympathy,  and  even  with  admiration,  to  the  thoughts  of  other 
races.  It  may  have  been  somewhat  startling  to  these  exclusive 


Ruined  Aqueduct  at  Tyre. 


Jewish  men  to  find  out  that  these  Syrians  ridiculed  their  race 
for  its  baseless  pride  of  superiority  and  its  isolation  from  other 
peoples. 


160 


Life  of  Jesus 

Jesus  and  Foreigners. 

Jesus  was  probably  not  very  successful,  however,  in  de- 
veloping a sense  of  fellowship  between  His  followers  and  the 
strangers  whom  they  met  in  these  seaport  cities.  The  Jews 


applied  the  coarse  epithet  “dogs”  to  all  foreigners.  Perhaps 
some  special  displeasure  of  the  Twelve  at  the  willingness  of 
Jesus  to  teach  some  of  these  Tyrians  led  to  the  incident  which 
took  place  at  this  time. 

One  day  there  came  to  His  Tyrian  lodging-house  a woman 
who  sought  relief  for  her  little  daughter,  who  was  deranged. 

She  was  of  the  old  aboriginal 
Canaanite  stock  that  had  settled 
in  the  land  before  the  Jews,  just 
as  the  Indians  did  in  our  own 
country.  Jesus  determined  to 
let  this  opportunity  be  a test  of 
the  human  sympathy  of  His 
friends. 

Matthew  seems  to  represent 
her  as  making  her  first  appeal  a 
shrewd  reminder  of  the  old 
friendly  relations  between  king 
David  and  her  ancestral  mon- 
arch, king  Hiram. 

“Have  pity,  0 Son  of  David!” 
she  cried. 

Jesus  and  the  Syrophcenici an  Woman.  13 ut  Jesus  deliberately  turned 


I intermediate — C hapter  Twenty-three 


161 


away  and  went  out  of  the  house.  The  poor  woman  followed 
Him,  begging  for  help.  Jesus  waited  to  see  if  the  disciples 
would  intervene  in  her  behalf,  but  no,  they  were  pleased  that 
He  ignored  her  and  perhaps  even  urged  that  He  should  send 
her  away. 

“Lord,  help  me!”  she  cried  out  in  despair. 

“I  have  been  sent,”  He  said,  turning  to  her,  “only  to  the 
wandering  sheep  of  Israel's  fold.  Let  the  children  have  enough 
first,  for  it  is  not  fair  to  take  the  children's  loaf  and  cast  it  to  the 
household  puppies.”  Do  you  suppose  there  was  a twinkle  in 
His  eye  as  He  said  this,  or  did  she  notice  that  He  did  not  speak 
of  her  as  one  of  the  homeless  street  dogs,  but  as  the  pets  which 
the  Tyrians  kept  in  their  houses? 

With  quick-witted  shrewdness  she  responded:  “Yes,  Master, 
but  the  puppies  often  feed  off  the  scraps  that  fall  from  their 
owner's  table!” 

Was  not  that  a keen  answer?  “Dogs”  her  people  might  be, 
but  God  was  their  maker  and  the  owner  of  them  all. 

“Well  said!”  cried  Jesus,  with  hearty  pleasure.  “What 
splendid  faith!  Let  it  be  even  as  you  will.  Go  home.  Your 
little  daughter  shall  be  well.” 

It  is  interesting  to  remember  that  the  only  other  time  Jesus 
had  ever  been  able  to  use  such  warm  terms  of  praise  was  a few 
days  before  in  Capernaum  and  to  another  foreigner.  The 
captain  of  the  Roman  city  guard, 
who  had  built  the  synagogue  for 
the  Jews,  had  been  in  need  of  help 
for  his  man-servant.  In  this  case 
even  the  Jews  interceded  in  his 
behalf,  because  of  his  benevo- 
lences to  them.  Jesus  started  at 
once  to  the  man's  home,  but  when 
He  was  close  by,  the  officer  sent 
one  of  his  own  friends  with  an- 
other message.  “Sir,”  he  said, 

“I  am  not  of  enough  importance 
to  have  you  come  beneath  my  roof ; 
that  indeed  is  the  reason  why  I did 
not  come  to  you.  Just  say  the 
word  and  the  boy  will  get  well. 

For  I know  how  it  is  myself ; I,  too, 
am  under  orders,  and  I have  soldiers  under  me,  and  if  I say  to 


162 


Life  of  Jesus 


one  ‘Go/  he  goes,  and  to  another  ‘Do  this/  he  does  it.”  It  was 
then  that  Jesus  again  exclaimed,  “ Splendid  faith ! Never  in  any 
Israelite  have  I seen  faith  like  this.” 

Do  you  see  Jesus  standing  on  the  cliffs  of  Tyre  upon  a sum- 
mer evening,  looking  across  the  great  sea  toward  the  lands 
beyond,  which  He  should  never  visit,  and  murmuring  to  Him- 
self what  He  said  in  Capernaum,  concerning  that  Roman 
captain?  “Many  shall  come  from  the  West  as  well  as  from  the 


From  a photograph. 

View  in  the  Lebanon  Mountains. 


During  His  first  northern  journey  Jesus  and  His  disciples  probably  spent  considerable 
time  in  the  region  of  these  mountains. 

East  and  take  their  place  at  table  beside  Abraham,  Isaac  and 
Jacob  in  the  kingdom  of  Heaven,  while  the  heirs  of  Heaven 
will  be  banished  into  the  darkness  outside.” 

Such  were  the  men  whom  Jesus  might  have  had  as  followers. 
As  He  looked  toward  Greece  and  Rome  that  day,  was  He 
tempted  to  leave  His  own  bigoted  countrymen  and  carry  His 
gospel  Himself  to  the  outer  world  that  needed  Him  and  that 
seemed  so  ready  to  welcome  Him? 

Jesus  True  to  His  People. 

It  has  been  said  that  Jesus  was  no  patriot.  His  next  action  is 
the  best  answer.  He  deliberately  turned  His  back  upon  what- 


I ntermediate — C hapter  Twenty-three  1 63 

ever  opportunities  there  were  in  other  lands  and  returned  to 
His  own  country.  He  would  not 
desert  His  race.  He  led  His  friends 
eastward  through  the  deep  gorge  of 
the  Leontes  river,  up  over  the 
sunny  range  of  the  Lebanon,  to 
where  on  some  golden  autumn  day 
they  looked  down  the  long  eastern 
slopes  to  Damascus,  the  treasure 
city  of  the  East.  But  even  from 
this  earthly  Paradise  Jesus  turned 
to  His  own  people. 

With  garments  faded  and  torn, 
with  bodies  hardened  by  exposure 
and  exercise,  but  refreshed  and 
invigorated  by  these  wholesome 
methods  of  outdoor  life,  the  Dis- 
ciples hastened  homeward.  Under- 
standing more  deeply  some  of  the  Master’s  ideals,  though  not 
yet  in  sympathy  with  His  interest  in  foreigners,  they  returned 
with  Jesus  in  the  autumn  to  Capernaum. 

Peter’s  Confession. 

When  Jesus  and  His  friends  reached  Capernaum  they  found 
the  city  all  in  turmoil  against  them.  The  Galileans  were  a 

passionate  people,  and,  like 
His  old  neighbors  at  Naza- 
reth, they  could  not  remain 
merely  neutral.  If  they 
would  not  take  Jesus  as  their 
leader,  they  would  be  His 
inveterate  foes.  There  was 
no  longer  safety  of  life  for 
Him  in  His  home,  and  only 
once  again  after  this  depar- 
ture was  He  seen  in  the 
streets  of  Capernaum. 

This  time  they  went  di- 
rectly north  about  fifty 
miles  to  Caesarea  Philippi,  the  northern  capital  which  Herod 
Philip  had  rebuilt  upon  the  very  shoulder  of  lofty  Mount  Hermon. 

They  were  all  seated  one  day  by  the  roadside,  perhaps  just 


On  the  Road  to  Caesarea  Philippi. 


Cedars  of  Lebanon. 


164 


Life  of  Jesus 


after  the  common  meal.  Jesus  had  been  waiting  all  through 
these  months  of  adventure  and  experience  to  ask  one  question, 
the  most  important  one  which  He  could  possibly  ask. 

“Who  do  people  say  that  I am?”  was  His  approach  to  the 

question.  They  had  heard  this 
question  often  before,  though 
never  from  the  Tips  of  Jesus. 
You  know,  it  is  usually  easy 
enough  to  say  who  a man  is.  If 
any  one  asked  them  who  Herod 
Philip  was,  anybody  would  have 
said,  He  is  the  ruler  of  Iturea. 
Who  is  Simon  Peter?  A fisher- 
man of  Galilee.  Who  is  Mat- 
thew? One  who  was  recently 
the  tax  gatherer  of  the  Plain  of 
Gennesaret. 

But  who  is  Jesus?  The  Twelve 
reported  what  people  were  saying. 
“Some  say,  John  the  Baptist.” 
“Some  say,  Elijah.” 

“And  some  say,  Jeremiah.” 

“And  others  say,  Some  other  of  the  ancient  prophets  come 
back  again.” 

“But  who  do  you  say  that  I am? ” 

Was  there  a long  pause  before  any  reply  came?  Had  they 
wrestled  together  about  this  during  the  days  since  they  had 


Jesus  Talking  with  His  Disciples. 


first  known  Jesus?  WThat  should  they  say  of  One  who  had 
become  their  hero  and  cherished  friend,  and  yet  who  daily  dis- 


CiESAREA  Philippi  and  a Part  of 
Mount  Hermon. 


Intermediate — Chapter  Twenty-three 


165 


appointed  them  by  His  interest  in  foreigners,  His  sympathy 
with  outcasts,  His  contempt  of  their  childhood  teachers?  Whom 
should  they  call  this  man  of  prayer  who  seldom  prayed  in  public, 
this  healer  of  disease  who  yet  never  allowed  any  one  to  boast  of 
His  cures,  this  teacher  of  religion  who  was  being  disowned  by 
their  religious  leaders  and  their  old  neighbors?  The  prophets 
had  told  of  a coming  deliverer,  yet  was  Jesus’  way  going  to  lead 
to  deliverance?  But  the  one  subject  of  His  teaching  was  the 
same  as  theirs,  the  Kingdom  of  God.  What  Israel  hoped  and 
agonized  for  Jesus  loved  with  all  His  heart,  the  return  of  the 
Kingdom  to  Israel.  And  so,  although  none  of  them  saw  how 
Jesus’  way  could  possibly  be  in  harmony  with  their  hopes,  there 
was  at  least  one  man  among  them  who  loved  and  trusted  Him 
so  much  that  he  uttered  aloud  what  had  for  many  centuries 
been  only  the  whisper  of  a nation’s  hope: 

“ You  are  the  Messiah,  the  anointed  of  the  Eternal!” 

Jesus  grasped  him  eagerly  by  the  hand.  He  had  found  one 
man  who  had  begun  to  understand  Him. 

“ Blessed  art  thou,  Simon,  son  of  John,  ” he  exclaimed.  “ You 
did  not  get  this  from  men.  This  has  come  to  you  from  my 
heavenly  Father.  And  let  me  tell  you  who  you  are:  you  are 
the  man  like  rock  (the  word  Peter  means  rock),  and  upon  such 
rock  (he  is  speaking  like  a carpenter,  and  pointing  perhaps  to 
the  cornerstone  of  a wayside  shrine)  I will  build  my  church,  and 
the  Powers  of  Death  shall  never  overcome  it!” 

Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

How  did  the  people  of  Capernaum  feel  toward  Jesus  after 
His  refusal  to  accept  the  crown? 


What  was  the  attitude  of  His  twelve  disciples? 


Where  did  He  take  His  friends  with  Him?  Why? 


What  cities  may  He  have  visited? 


166  Life  of  Jesus 

What  was  the  attitude  of  the  Twelve  toward  people  of  foreign 
races? 


What  was  the  attitude  of  Jesus? 


Tell  the  story  of  the  Tyrian  woman. 


Just  what  lesson  did  Jesus  teach  His  disciples  by  His  conver- 
sation with  her. 


Just  what  did  He  teach  the  woman? 


What  question  did  Jesus  ask  His  disciples  on  the  way  to 
Caesarea  Philippi? 


What  theories  were  currently  held  as  to  the  correct  reply? 


What  answer  did  Simon  Peter  make? 


What  was  the  meaning  of  Jesus’  praise  of  Peter  for  giving 
this  reply? 


Topics  for  Individual  Report. 

Find  out  all  you  can  about  the  Phoenicians  and  the  Syro- 
Phcenicians. 


I ntermediate  — C hapter  Twenty-f our 


167 


Suppose  Jesus  had  met  a cultured  Greek  in  Sidon,  put  in 
your  own  words  the  impression  that  you  think  Jesus  would 
have  made  upon  him.  (If  it  is  accessible,  use  Browning’s 
poem,  “An  Epistle  of  Karshish, ” to  help  you.) 


What  would  be  Jesus’  opinion  of  those  we  call  “dagoes”  and 
how  would  He  treat  them  if  He  were  living  in  America  to-day? 
(Suggest  to  the  class  their  virtues,  artistic  instincts  and  musical 
taste,  and  what  they  are  capable  of  contributing  to  our  national 
life.) 


When  did  you  ever  got  a lesson  in  racial  tolerance?  What 
was  it? 


CHAPTER  XXIV. 

THE  SOURCE  OF  JESUS’  COURAGE. 

Jesus  foretells  His  death : Mark  8:31;  9:1,  30-32. 

The  mountain  vision:  Mark  9 : 2-13. 

Malachi’s  anticipation  of  the  reappearance  of  Moses  and  Elijah: 
Mai.  4:4-6. 

The  healing  at  the  foot  of  the  mountain:  Mark  9:  14-29. 

We  do  not  know  all  of  the  conversation  which  ensued,  in  that 
quiet  place,  between  Jesus  and  His  friends.  It  seems  likely  that 
it  continued  in  the  direction  in  which  it  had  begun.  Perhaps 
Jesus  propounded  a question  something  like  this:  What  did 
“Moses”  (the  Law)  say  about  the  truths  which  I have  been 
teaching  you?  What  would  “Elijah”  (the  Prophets)  think 
about  our  work  of  ministry  together?  What  would  these  olden 
teachers  say  if  they  could  know  that  the  work  which  I am  doing 
can  have  but  one  end, — my  own  rejection  and  death? 

Jesus  Foretells  His  Death. 

It  was  at  this  point  that  Jesus  broke  to  His  dearest  friends  the 
news  for  which  He  had  again  led  them  into  solitude.  The 


168 


Life  of  Jesus 


attitude  of  His  own  city  toward  Him  had  removed  all  doubt 
from  His  mind  as  to  what  further  was  in  store  for  Him  from  His 
enemies.  If  they  had  improved  even  His  absence  further  to 
embitter  His  neighbors  against  Him,  at  what  would  they  stop 
when  He  should  present  His  message  to  the  nation  at  Jerusa- 
lem? He  therefore  plainly  told  the  Twelve  that  He  was  plan- 
ning to  go  to  Jerusalem,  but  that  He  had  no  expectation  but 
that  His  enemies  would  meet  His  coming  with  the  endeavor  to 
kill  Him,  and  in  this  He  believed  that  they  would  be  successful. 

Jesus  however  would  not  leave  His  friends  under  this  shock  of 
surprise  without  some  relief.  “But,”  He  added  immediately, 
“some  of  you  who  stand  here  will  certainly  not  die  until  you 
have  seen  God’s  Kingdom  come  into  power.” 

It  was  at  this  point  that  the  impetuous  Peter  exclaimed, 
“God  forbid,  Master!  This  shall  never  be  your  fate.”  Weak- 
ness of  soul  is  not  to  be  borne  even  from  one’s  staunchest  friends. 
Jesus  swung  Peter’s  hand  from  his  shoulder  and,  turning, 
flashed  upon  him  this  sentence,  “Out  of  My  way,  tempter! 
Now  you  are  a stumbling  stone  to  Me.  You  look  at  things  in 
man’s  way,  not  in  God’s.”  Then  he  turned  to  the  others  and 
said  sternly,  “If  a man  wishes  to  go  always  where  I go,  he  must 
deny  self  and  take  up  his  cross  every  day  and  follow  Me.” 

The  word  “cross”  is  now  the  hallowed  symbol  of  our  religion. 


From  a photograph. 

Mount  Hermon,  the  Probable  Scene  of  the  Transfiguration. 

Then  it  was  the  punishment  used  only  by  the  Roman  tyrants 
for  the  most  shameful  crimes.  This  terrible  sentence  was  as  if 
Jesus  had  said,  “If  you  follow  Me  you  must  walk  behind  Me 
on  the  way  to  the  gallows.” 

It  was  in  preparation  for  such  a future  that  Jesus  left  nine  of 


1 ntermediate — C hapter  Twenty-f our 


169 


the  twelve  in  a village  at  the  foot  of  the  mountain,  and  took 
Peter  and  John  and  James  with  Him  to  climb  up  its  lonely  sides 
alone.  These  three  were  not  only  closest  to  Him,  but  they  were 
the  strongest  of  them  all.  Peter,  as  we  have  seen,  He  had 
named  “The  man  of  rock.”  His  nickname  for  the  two  brothers 
was  “Sons  of  thunder.”  These  phrases  of  appreciation  show 
how  He  valued  them. 

Leaving  the  vineyards  in  the  foot-hills  they  passed  many 
shrines  to  Pan  and  other  Roman  and  Grecian  gods,  that  peeped 
from  the  ravines  that  crowned  the  crests,  and  crossed  the  snow- 
wTorn  curve  beneath  the  lofty  peaks  above.  It  was  late  autumn 
and  the  country  below  was  as  golden  as  the  halls  of  Heaven. 

When  night  fell  the  four  strong  climbers  had  ascended  far 
into  the  heights,  and  they  ate  their  supper  beside  some  icy 
brook  that  gushed  from  the  snow  line  just  above.  The  un- 
accustomed air  made  them  drowsy,  and  soon  the  three  fishermen 
were  rolled  up  in  their  heavy  sheepskin  cloaks  beside  the  camp- 
fire and  were  at  once  asleep. 

Jesus’  Vision  on  the  Mountain. 

During  this  night  there  came  to  Jesus  the  greatest  spiritual 
experience  of  His  life.  While  He  was  praying,  it  entered  into 
and  glorified  His  communion.  The  words  which  describe  it 
were  like  those  which  describe  the  temptations,  figurative,  for, 
as  the  Gospel  of  Matthew  tells  us,  it  was  a vision.  Probably 
the  words  have  come  to  us  from  the  lips  of  Jesus  Himself. 

During  the  desert  temptations  you  remember  that  three 
voices  spoke  to  Jesus.  So  it  was  in  the  spiritual  trial  upon  the 
mountain. 

The  first  voice  which  He  heard  was  that  of  the  Law  and 
Prophets.  These  were  personified  to  the  Jews  by  Moses  and 
Elijah.  Malachi,  the  latest  of  the  prophets,  had  said  that  they 
were  both  to  reappear  before  the  coming  of  “the  day  of  the 
Lord.”  What  had  they  to  say  about  the  death  of  the  Messiah? 
First,  it  seemed  to  Jesus,  Moses  spoke,  reminding  Him  how  his 
whole  life  long  he  himself  had  waged  war  with  the  seen  on  the 
side  of  the  unseen,  when  his  whole  people  were  faithless  because 
of  discouragement.  Then  Elijah  spoke  for  the  later  prophets, 
to  say  that,  while  at  times  they  seemed  to  tell  of  a visible  victory 
by  the  Messiah,  there  was  a deeper  voice  which  told  of  One 
who  was  to  be  “despised  and  rejected  of  men.”  The  prince 
who  had  gone  down  to  lead  up  a nation  of  slaves  and  the 


170 


Life  of  Jesus 


prophet  who  had  given  his  strength  to  a thankless  people  were 
witnesses  to  the  glory  of  a life  of  unappreciated  love.  The 
man  who  had  passed  from  earth  by  the  kiss  of  God,  and  the  one 
who  had  gone  up  in  a chariot  of  fire  could  tell  Him  that  death 
was  nothing  to  be  feared.  The  two  patriots  who  had  not 

failed  to  find  successors,  the  one  in 
the  commander  Joshua,  and  the 
other  in  the  healer  Elisha,  could  tell 
Him  that  such  lives  as  theirs  and 
His  could  not  finally  perish.  Thus 
the  message  of  the  past  inspired  the 
courage  of  Jesus. 

The  second  voice  was  present  and 
a human  one.  He  seemed  to  hear 
Simon  Peter,  who  was  heavy  with 
sleep,  saying  something  about  build- 
ing some  mountain  shepherd  huts, 
so  that  these  two  guests  of  His  vision 
might  remain,  as  if  He  and  they 
might  expect  to  live  forever  in  the  mere  dream  of  being  heroic. 
That  was,  no  doubt,  the  mood  of  all  those  who  loved  Him,  but 
His  time  was  now  come;  He  could  no  longer  tarry  in  the  places 
where  life  was  safe  and  beautiful. 

Into  the  silence  that  followed 
there  fell  a third,  a still,  small 
voice,  as  if  from  the  watching 
stars.  It  was  the  voice  of  the 
Father:  “This  is  my  beloved  Son, 
who  pleases  me  so  well.”  Before 
the  challenge  of  that  divine  confi- 
dence could  the  Master  linger 
longer  upon  the  mountain? 

He  awakened  His  three  friends, 
and  together  they  went  down,  fac- 
ing the  sunrise. 

When  Peter  and  James  and 
John  awoke,  Jesus  with  glowing 
face  told  them  the  vision-parable 
and  explained  it  to  them.  There 
was  enough  of  the  heroic  in  these 
three  so  that  they  could  at  least 
catch  a glimpse  of  the  possibility  of 


Head  of  Elijah. 


From  the  Copley  Print  of  Sargent’s 
“ Frieze  of  the  Prophets”  in  the  Bos- 
ton Public  Library.  (Copyright  1898, 
by  Curtis  and  Cameron.) 


By  Michael  Angelo. 


Copyright  by  Underwood  & Underwood. 

OLD  GATE  TO  OESAREA  PHILIPPI,  AT  THE  FOOT  OF 
MT.  HERMON,  PALESTINE. 


I ntermediate — C hapter  T wenty-f our 


171 


a life  so  brave  that  it  would  not  shrink  from  death,  in  the 
path  of  duty.  They  saw  Jesus  in  a new  light,  transfigured. 
For  them  thereafter  the  Law  and  the  Prophets  might  vanish; 
“they  saw  no  one,  save  Jesus  only.” 

Jesus  in  the  Valley. 

At  the  foot  of  the  mountain,  perhaps  by  the  bridge  at  the  city 
gate,  Jesus  and  His  three  companions  met  a jeering  crowd 
gathered  around  a helpless 
boy,  whom  their  other  com- 
rades who  had  remained  be- 
low had  tried  in  vain  to 
relieve.  It  was  a sharp  con- 
trast to  their  eyes  that  had 
just  been  dazzled  by  a 
heavenly  vision,  but  to  us 
it  seems  an  even  more  glori- 
ous thing  to  remember  how 
patiently  Jesus  bent  down 
among  His  limp-hearted 
disciples  and  cured  the 
young  sufferer.  “For  the 
valley,  not  the  mountain,  is 
man’s  home,  but  the  brook  that  gives  man  drink  in  the  valley 
has  its  source  on  the  mountains.” 

Years  later,  when  the  death  of  Jesus  had  come,  and  when 
they  faced  danger  and  death  themselves,  they  were  comforted 
many  times  by  what  one  of  the  letters  which  bears  the  name  of 
Peter  called  “the  Voice  from  Heaven,  when  we  were  with  him 
in  the  Holy  Mount.”  That  Voice,  to  which  Jesus  had  listened 
all  His  life,  had  said,  “This  is  my  beloved  Son,  who  pleases  me 
so  well.  Listen  to  him.” 

The  life  and  words  of  Jesus  gave  them  strength  to  follow 
Him,  in  “loving  not  their  lives  even  unto  death.” 


Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

Was  Jesus  like  the  Messiah  whom  Peter  expected?  How 
was  He  different? 


172  Life  of  Jesus 

What  did  Jesus  mean  by  the  “cross,”  which  He  said  was 
impending  for  Him? 


What  attitude  did  Peter  express  when  Jesus  told  His  future 
trials? 


- What  was  Jesus’  opinion  of  Peter  at  that  moment? 


What  was  the  meaning  to  Jesus  of  His  vision  of  Moses  and 
Elijah? 


What  did  Peter’s  words  mean  to  Him? 


What  was  the  significance  of  the  reassuring  word  from  the 
Father? 


What  occurred  the  next  morning  at  the  foot  of  the  mountain? 


What  did  this  act  of  Jesus  reveal  as  to  His  character? 


Topics  for  Individual  Report. 

Compare  the  temptations  of  Jesus  and  the  Transfiguration 
in  order  to  show  how  they  were  alike. 


I intermediate — Chapter  Twenty -/ our 


173 


Show  how  they  differed. 


Find  all  that  you  can  about  Moses,  which  will  help  to  clear 
up  why  he  should  have  appeared  in  a vision  to  Jesus. 


Do  the  same  thing  as  to  Elijah. 


How  did  this  vision  strengthen  Jesus  for  death?  In  defining 
his  purpose? 


How  did  it  help  Him  in  strengthening  His  will? 


How  did  it  help  Him  in  planning  the  details  of  His  work? 


Read  to  the  class  the  hymn  of  Sir  Robert  Grant,  “When 
gathering  clouds  around  I view,”  and  state  the  problems  in  our 
own  lives  wdiich  this  hymn  suggests  that  God  can  help  us  to 
solve. 


r 

# 

What  would  be  the  Christian  attitude  for  you  to  take  if  you 
learned  that  you  were  afflicted  with  an  incurable  disease? 


174  Life  of  Jesus 

What  things  does  this  vision  of  Jesus  suggest  that  one  needs 
to  see  clearly  if  one  has  a hard  duty  to  perform? 


Heroes  of  the  Faith 

By  Herbert  Wright  Gates 


A Course  of  Forty-eight  Lessons  for  Intermediate  Pupils. 


Abraham 

David  Livingstone. 
Moses. 

John  Howard. 
Florence  Nightingale. 
Guido  F.  Verbeck. 
Elijah. 

Amos. 

Jeremiah. 

John  Wyclif. 

Girolamo  Savonarola. 
Martin  Luther 
Gaspard  de  Coligny. 
John  Knox. 

Paul. 

John  Eliot. 

William  Carey. 
Adoniram  Judson. 
Marcus  Whitman. 
William  Taylor. 

John  G.  Paton. 
Jonathan. 

Esther. 

Judas  Maccabeus. 
Chinese  Gordon. 
William  Penn. 

George  T.  Angell. 
Frances  E.  Willard. 
Everyday  Heroes. 


Experience  has  shown  that  at  about 
the  age  of  thirteen  a radical  change 
in  the  subject  studied  is  of  great  ad- 
vantage in  securing  a sustained  in- 
terest. Boys  and  girls  will  return  to 
the  study  of  the  Bible  with  fresh  in- 
terest if  they  pause  here  to  study  the 
working  of  Biblical  principles  in  other 
lives  than  those  included  in  the  Bib- 
lical records. 

The  HEROES  OF  THE  FAITH 
has  been  constructed  in  view  of  this 
need.  Its  purpose  is,  by  brief  sketches 
of  heroic  and  grandly  religious  char- 
acters, to  kindle  in  the  pupil  the 
spirit  by  which  these  men  and  women 
were  animated,  and  to  encourage  its 
expression  in  similar  virtues  and  deeds. 

A constant  effort  is  made  in  these 
studies  to  bring  the  heroic  down  to 
everyday  life,  rather  than  to  exalt  it 
beyond  the  reach  of  common  men. 
The  lessons  aim  to  impress  the  possi- 
bility and  need  of  heroism  in  any 
kind  of  situation — in  the  home  or 
school,  on  the  street  or  the  playground. 

Send  postal  to-day  for  free  sample 
lessons  and  examine  yourself 
these  interesting  studies 


CHARLES  SCRIBNER’S  SONS 
153-157  Fifth  Avenue,  New  York 


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USING  THESE  LESSONS 
SHOULD  HAVE  THE 


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T contains  a Point  of  Contact  Story, 
Suggestive  Lesson  Talk,  Blackboard 
and  Sand  Tray  Work  especially  de- 
signed for  teaching  the  First  Grade, 
with  Additional  Suggestions  for  teaching  the 
Second  Grade ; complete  directions  for  the  Man- 
ual Work  for  the  Primary  Department,  including 
Tearing  and  Cutting  Work  and  Pasting  of  Pic- 
tures ; also,  much  valuable  Information  for 
Teachers.  Mothers  wishing  to  assist  their 
children  with  the  lessons  will  also  find  The 
Helper  of  great  service. 


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Charles  Scribner’s  Sons 

RELIGIOUS  LITERATURE  DEPARTMENT 


a 


THE  BIBLE  STUDY  UNION  (BLAKESLEE)  LESSONS 


The  Completely  Graded  Series 

THE  FULL  CURRICULUM 

when  complete  will  provide  special  courses  for  pupils  between  the  ages 
of  four  and  twenty-one,  and  a number  of  elective  courses  for  adults,  as  fol- 
lows (courses  ready  being  indicated  by  an  *) : 

/.  BEGINNERS . 2 Years . Courses  to  be  announced. 

II.  PRIMARY.  3 Years.  Ages  6-8. 

Aim.  Tc  awaken  love  and  trust,  and  cultiyate  habits  of  obedience. 

First  Year.  God  the  Loving  Father  and  His  Children.  {Ready  Sep- 
tember, 1912.) 

Second  Year.  *God’s  Loyal  Children.  Learning  to  Live  Happily  Together. 

{Now  ready.) 

Third  Year.  * Jesus’  Way  of  Love  and  Service.  ( Now  ready.) 

III.  JUNIOR.  4 Years.  Ages  9-12. 

Aim.  To  lead  to  a desire  for  God’s  control  in  life,  by  Bible  study.  Con- 
structing the  Junior  Bible  as  follows: 

First  Year . Part  I.  *Early  Heroes  and  Heroines.  ( Now  ready.) 

Second  Year.  Part  II.  *Kings  and  Prophets.  ( Now  ready.) 

Third  Year.  Part  III.  *Life  and  Words  of  Jesus.  {Now  ready) 

Fourth  Year.  Part  IV.  Christian  Apostles  and  Missionaries.  {Ready 
September , 1912.) 

IV.  INTERMEDIATE.  4 Years.  Ages  13-16. 

Aim.  To  bring  the  adolescent  into  vital  and  personal  relations  with 
Christ  and  the  church. 

First  Year.  *Heroes  of  the  Faith.  ( Now  ready.) 

Second  Year.  *Christian  Life  and  Conduct.  {Now  ready.) 

Historical  Geography  of  Bible  Lands.  ( Ready  June , 1913.) 
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The  Bible  Study  Union  Lessons 

THE  COMPLETELY  GRADED  SERIES 


The  Life  of  Jesus 


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CHARLES  SCRIBNER’S  SONS 

183*167  FIFTH  AVENUE  NEW  YORK 


Preparations  for  Christianity 

For  Senior  Young  People  and  Adults 


A course  of  study  surveying  those  religious  ideas  and  ideals 
which  progressively  served  as  a preparation  for  Christianity, 
and  finally  received  their  fullest  expression  and  realization  in 
the  life  and  teachings  of  Jesus, 

The  course  begins  with  a sketch  of  the  old  Semitic  world, 
of  which  the  Hebrew  people  constituted  a part,  traces  the  rise 
and  development  of  characteristic  features  of  the  religion  of 
Israel,  and  concludes  with  a review  of  the  fundamental  religious 
teachings  of  Jesus. 

The  course  is  divided  into  four  parts.  Each  deals  with  a specific 
period  of  historical  and  religious  development. 

Part  I describes  the  religions  of  ancient  Egypt,  Babylon,  and  Palestine 
(as  introductory  to  the  Biblical  records  of  Israel’s  faith),  primitive  forms 
of  Hebrew  worship,  the  influence  of  the  Exodus  upon  Israel’s  religious  life, 
the  early  religious  literature  of  the  Hebrews,  and  concludes  with  a study 
of  the  religious  aspects  of  David’s  career. 

Part  II  begins  with  a study  af  Solomon’s  institution  of  the  temple  ser- 
vice, notes  the  character  of  the  religious  life  of  Israel  during  the  period  of 
the  Divided  Kingdom,  and.  examines  the  religious  content  of  the  earlier 
prophetic  utterances,  carrying  the  course  forward  to  the  time  of  the  Exile. 

Part  III  covers  the  religious  developments  or  the  Exilic  and  Postexilic 
periods,  special  attention  being  given  to  the  later  prophetic  writings,  the 
establishment  of  Judaism  under  priestly  auspices,  and  the  religious  temper 
of  Israel  under  the  Maccabees. 

Part  IV  shows  how  the  religious  ideas  developed  in  the  Old  Testament 
period  were  enlarged  and  spiritualized  in  the  teachings  of  Jesus. 

Longer  and  Shorter  Course.  The  course  is  complete  in  fifty-two  lessons, 
but  two  six  months’  courses  composed  of  Parts  I and  II  and  Parts  III  and 
IV  are  eminently  practicable,  while  Parts  I,  II  and  HI  make  an  appro- 
priate nine  months’  eourse.  Part  IV  is  so  based  upon  Part  III  that  it 
cannot  be  studied  to  the  best  advantage  without  a previous  study  of  the 
latter.  

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THE  BIBLE  STUDY  UNION  LESSONS 

THE  COMPLETELY  GRADED  SERIES 


The  Life  of  Jesus 


BY 

WILLIAM  BYRON  FORBUSH 

Author  of  “The  Boy  Problem/7  “The  Boys7  Life  of  Christ/7 
and  “The  Coming  Generation77 


Charles  F.  Kent,  Ph.D. 
George  A.  Coe,  Ph.D.,  LL.D. 


Consulting  Editors 


CHARLES  SCRIBNER’S  SONS 
New  York 


TABLE  OF  CONTENTS 


Page 


Chapter  25.  Jesus  Taking  the  Harder  Road  . . . 175 

Chapter  26.  A Preliminary  Visit  to  Jerusalem  . . 180 

Chapter  27.  In  Perea  and  Samaria  . . . . 186 

Chapter  28.  Going  up  to  Jerusalem  . . . . 192 

Chapter  29.  Jesus’  Arrival  at  Jerusalem  . . . 199 

Chapter  30.  Jesus’  Attack  on  the  Corrupt  Priests  . . 208 

Chapter  31.  The  Conspiracy  Against  Jesus  . . . 214 

Chapter  32.  Jesus’  Attitude  in  the  Face  of  Death  . . 224 

Chapter  33.  Betrayed,  Denied,  Condemned  . . . 233 

Chapter  34.  The  Death  of  Jesus  ....  244 

Chapter  35.  The  Christ  Who  Abides  ....  252 

Chapter  36.  The  Radiance  of  the  Master  . . . 258 


The  Bible  Study  Union  Lessons  (Completely  Graded  Series),  Inter- 
mediate Grade: — Published  quarterly  by  Charles  Scribner’s  Sons,  153-157 
Fifth  Avenue,  New  York;  price  12  cents  each,  48  cents  a year. 


Copyright,  1912,  by  Charles  Scribner’s  Sons,  New  York. 


LIST  OF  LESSONS 


I.  A Boy  of  the  Hills. 

II.  Jesus’  World. 

III.  Jesus’  Schooling. 

IV.  A Country  Boy’s  First  Visit  to  the  City. 

V.  The  Village  Carpenter. 

VI.  The  Man  who  Had  a New  Message. 

VII.  Jesus’  Choice  of  a Calling. 

VIII.  How  Jesus  Went  about  His  Work. 

IX.  His  Early  Comrades. 

X.  How  Jesus  Lived  in  His  New  Home. 

XI.  The  Men  who  Told  us  about  Jesus. 

XII.  The  Pharisees  Study  Jesus. 


XIII.  What  Jesus’  Teaching  was  Like. 

XIV.  Jesus’  Message  to  His  Neighbors. 

XV.  Jesus’  Proclamation  of  the  Kingdom. 

XVI.  A Night  and  Day  of  Peril. 

XVII.  Back  to  His  Old  Home. 

XVIII.  The  Adventures  of  His  Twelve  Messengers. 

XIX.  Those  who  Were  with  and  against  Jesus. 

XX.  The  Martyrdom  of  a Hero. 

XXI.  Jesus  Sharing  with  the  Multitude. 

XXII.  The  Break  with  the  Pharisees. 

XXIII.  Jesus  among  a Foreign  People. 

XXIV.  The  Source  of  Jesus’  Courage. 


XXV. 

XXVI. 

XXVII. 

XXVIII. 

XXIX. 

XXX. 

XXXI. 

XXXII. 

XXXIII. 

XXXIV. 

XXXV. 

XXXVI. 


Jesus  Taking  the  Harder  Road. 

A Preliminary  Visit  to  Jerusalem. 

In  Perea  and  Samaria. 

Going  up  to  Jerusalem. 

Jesus’  Arrival  at  Jerusalem. 

Jesus’  Attack  upon  the  Corrupt  Priests. 
The  Conspiracy  against  Jesus. 

Jesus’  Attitude  in  the  Face  of  Death. 
Betrayed,  Denied,  Condemned. 

The  Death  of  Jesus. 

The  Christ  who  Abides. 

The  Radiance  of  the  Master. 


YOUNG  PEOPLE’S  PROBLEMS 


XXXVII. 

XXXVIII. 

XXXIX. 

XL. 

XLI. 

XLII. 

XLIII. 

XLIV. 

XLV. 

XLVI. 

XLVII. 

XLVIII. 


As  Interpreted  by  Jesus. 

What  is  the  Christian  Religion? 

What  does  it  Mean  to  be  a Disciple  of  Jesus? 
What  does  it  Mean  to  be  a Church  Member? 

The  Special  Place  of  Young  People  in  the  Church. 
One’s  Calling. 

The  Fields  of  Christian  Service. 

The  Christian  Ideal  of  a Home. 

The  Problem  of  Getting  Ready  for  Life. 

Following  Jesus  in  our  Work,  School  and  Play. 

The  Inner  Life. 

The  Problem  of  Sorrows  and  Disappointments. 

A Life  of  Service. 


Ill 


t 


IV 


Introduction 


MAP  NO.  4. 


175 


Intermediate — Chapter  Twenty-five 

CHAPTER  XXV. 

JESUS  TAKING  THE  HARDER  ROAD. 

Jesus  closes  His  affairs  at  Capernaum:  Mark  9 : 30-33 ; Matt.  19:1. 
The  higher  conditions  of  disdpleship:  Luke  9:57-62;  14:25-35; 

9:38-42. 

His  greater  personal  tenderness:  Mark  9:38-42;  10:13-16,  28-30. 
His  deeper  feeling:  Luke  12 : 50 ; 6 : 22 , 23. 

Let  us  study  the  situation  in  which  Jesus  found  Himself 
after  coming  down  from  the  mountain. 

He  was  facing  manifold  difficulties.  He  had  rejected  the  idea 
of  becoming  a revolutionary 
leader.  He  would  not  dis- 
own His  mission  and  go 
back  to  live  as  a carpenter. 

He  was  so  true  to  His  race 
that  He  had  overcome  the 
temptation  to  carry  His 
message  to  Syria,  to  Greece 
or  to  Rome.  His  plain  duty 
was  to  go  up  to  Jerusalem 
and  present  as  clearly  as 
possible  the  teachings  of  the 
Kingdom.  Here,  at  the 
very  centre  of  the  Pharisaic 
party  and  the  headquarters 
of  the  priests  and  the  cour- 
tiers of  Herod,  there  was 
manifest  danger.  Jesus  had 
yet  to  discover  whether  the 
broader-minded  Jews  who,  in  that  great  city,  had  felt  the  Roman 
and  Grecian  influence  and  were  restless  under  the  tyranny  of 
the  Pharisees  and  priests,  would  welcome  the  freedom  which 
His  message  offered.  Uncertain  though  the  result  was  and 
suggestive  of  failure,  it  was  this  perilous  and  heroic  venture 
to  which  He  was  commissioned  by  the  Father. 

The  Era  of  the  Second  Choice. 

The  keynote  of  the  next  six  months  in  the  life  of  Jesus,  a 
period  which  has  been  less  studied  than  any  other,  is  not  so 
much  that  of  tragedy  as  of  commonplace.  In  this  His  career 
resembled  that  of  John  the  Baptist.  John  had  had  first  his 


176 


Life  of  Jesus 


period  of  popularity,  and  finally  his  martyrdom.  Between 
came  the  dreary  months  of  imprisonment.  So  this  period  in 
Jesus’  life  might  be  called  “The  Period  of  the  Second  Choice.” 

The  first  ambition  of  Jesus  had  been  to  develop  a religious 
commonwealth  in  Galilee.  He  could  have  wished  to  have  the 
idyllic  life  of  His  earliest  ministry  indefinitely  continued,  with 
enthusiastic  crowds,  feasts  and  flowers,  and  a hearty  welcome 
everywhere.  Naturally  He  desired  the  unhesitating  devotion 
of  His  twelve  disciples;  a better  understanding  with  His  own 
family;  the  social  success  of  His  miracles,  leading  to  a wider 
power,  shared  by  His  disciples  and  extending  to  the  alleviation 
of  suffering  generally;  and  finally  the  leavening  of  Jerusalem, 
the  national  centre,  by  His  teaching. 

Jesus  now  had  to  make  a second  choice.  He  was  disappointed 

by  the  nation’s  failure  to 
respond.  The  last  oppor- 
tunity for  a religious  or 
social  movement  in  the  Jew- 
ish nation,  to  which  all  their 
history  had  pointed,  was  to 
be  neglected.  He  discovered 
that  they  had  no  spiritual 
readiness.  They  were  like 
prisoners  whose  leader  had 
found  a way  to  escape,  but 
who  preferred  to  sit  timidly 
in  their  bondage.  The 
Kingdom  which  He  had  said  was  “at  hand”  seemed  destined 
to  postponement  without  a date.  He  was  wounded  by  the 
ingratitude  of  those  He  healed  and  those  He  taught.  There 
are  suggestions  that  there  had  begun  a fading  of  His  miracle- 
power,  due  to  the  lessening  of  a co-operative  trust  in  Him. 
The  daily  presence  of  Judas  brought  the  constant  influ- 
ence of  a growing  treachery.  His  was  a continually  narrowing 
path.  Once  He  had  controlled  events;  hereafter  events  con- 
trolled Him.  With  no  leisure,  no  opportunity  for  quiet  medi- 
tation, He  was  henceforth  hurried  on,  whether  He  would 
or  no.  It  grew  plainer  that  He  must  depend  upon  others 
to  finish  the  work  He  had  begun,  others  apparently  poorly 
fitted  to  the  great  task.  With  no  indolence  nor  mistake  on 
His  own  part,  the  interest  which  He  had  aroused  seemed  slowly 
ebbing  away.  With  “the  half  of  a broken  hope  for  a pillow  at 
night”  Jesus  had  to  rebuild  His  whole  life  in  six  months. 


Ruins  of  a Synagogue  in  Northern  Galilee. 


Intermediate — Chapter  Twenty-Jive 


177 


There  were  special  burdens  which  weighed  upon  His  heart. 
The  electric  response  of  the  throng  was  no  longer  felt.  Jesus 
had  no  home.  Not  only  did  His  kinsmen  misunderstand 
Him,  but  He  had,  for  the  Kingdom’s  sake,  renounced  marriage, 
the  universal  lot  of  the  Jew,  the  helpful  intimacy  of  a tender 
and  understanding  helpmeet  and  the  sweet  sanctities  of  a 
household  of  His  own. 

The  Higher  Demands  of  the  Kingdom. 

From  this  time  on  Jesus  insisted  more  and  more  on  whole- 
hearted surrender  to  His  teaching  by  those  who  professed 
discipleship.  He  evidently  realized  that  He  could  not  win  a 
large  number  of  Jews  to  accept  the  Kingdom  of  God  and  that 
He  would  have  to  depend  upon  a few  loyal  disciples  who  would 
carry  the  work  forward  after  His  death.  To  a scribe  of  the 
Pharisees  who  came  desiring  to  be  a disciple,  Jesus  gave  the 
challenging  statement  that  while  foxes  have  holes  and  birds 
of  the  air  have  nests,  the  Son  of  man  was  utterly  homeless. 
When  another  professed  himself  willing  to  follow,  after  the 
long  service  of  lamentations  for  his  dead  father  were  finished, 
Jesus  said,  “Let  the  dead  bury  their  dead,  but  you  go  and  preach 
the  Kingdom  of  God.”  When  still  a third  was  willing  to  be  a 
disciple,  after  he  had  said  good-bye  to  his  friends  at  home, 
Jesus  reminded  him  that  these  farewells  often  weakened  the 
courage  of  a disciple,  and  that  those  who  would  follow  Him 
must  do  so  directly  and  without  looking  backward.  These 
divisions,  He  said  on  another  occasion,  were  more  than  mere 
earthly  partings.  They  were  sharp  differences  of  belief  and 
purpose  between  those  who  had  been  dearest  friends.  “From 
henceforth  there  shall  be  five  in  one  house  divided — three 
against  two,  and  two  against  three.  The  father  shall  be  divided 
against  the  son;  the  son  against  the  father;  the  mother  against 
the  daughter;  and  the  daughter  against  the  mother.” 

To  all  who  at  this  time  were  impressed  by  His  message  He 
told  the  carpenter’s  story  of  the  man  who  started  to  build  a 
tower  without  counting  the  cost  to  see  whether  he  would  be 
able  to  finish  it. 

The  Tenderness  of  Jesus. 

And  yet,  even  when  He  was  demanding  the  utmost  conse- 
cration of  the  men  and  women  who  would  follow  Him,  He 
showed  a deeper  tenderness  toward  individuals  than  ever  before. 


17S 


Life  of  Jesus 


Were  His  friends  to  plunge  into  danger?  Jesus  said,  “Are 
not  five  sparrows  sold  for  two  farthings,  and  not  one  of  them 
is  forgotten  before  God,  but  even  the  very  hairs  of  your  head 
are  numbered.  Fear  not,  therefore,  you  are  of  more  value 
than  many  sparrows." 

At  this  time  are  we  told  of  His  taking  children  into  His 
arms  and  blessing  them,  and  the  world  has  never  forgotten 
the  picture  of  Jesus  surrounded  by  eager  mothers,  who  believed 
the  benediction  of  the  great  teacher  was  magical,  and  by  crowds 
of  happy  children,  while  His  own  disciples,  not  understanding 
why  He  should  pay  any  attention  to  these  who  seemed  to  them 
of  little  account,  stood  darkly  in  the  background. 

The  Gospel  according  to  Luke  gives  us  at  this  time  that  great 
chapter,  in  which  Jesus  spoke  what  have  been  called  “The 
three  parables  of  grace," — the  story  of  the  sheep  that  was 
lost  because  of  its  wildness  of  heart;  the  story  of  the  coin  that 
was  lost  because  it  was  not  put  to  use;  and  the  story  of  the 
boy  who  was  lost  because  he  drifted  without  sense  or  purpose 
away  from  his  father's  goodness.  This  spirit  of  graciousness 
showed  itself  at  this  time  in  His  attitude  toward  those  whom 
His  disciples  thought  to  be  His  enemies.  *A  man  was  attempting 
to  imitate  the  work  of  Jesus  in  relieving  the  possessed,  without 
acknowledging  Jesus  as  his  master.  “Forbid  him  not,"  said 
Jesus  kindly,  “he  that  is  not  against  us,  is  on  our  side."  It 
may  be  that  at  this  time,  in  answer  to  Peter's  question  as  to 

how  often  he  should  forgive 
his  enemies,  the  Master  told 
the  striking  story  of  the 
steward  who  refused  to  for- 
give his  fellow-servant  a 
trifling  debt  of  twent}r  dol- 
lars, after  he  himself  had 
been  forgiven  by  his  lord  of 
an  unpayable  obligation  of 
twelve  million  dollars.  More 
than  once,  too,  do  we  get 
glimpses  of  the  deeper  feel- 
ing which  came  to  His  own 
brave  heart  as  He  began  to  draw  near  the  goal  of  His  life's  work. 
“I  have  a work  to  do,"  He  once  said,  “and  how  am  I distressed 
until  I accomplish  it!" 

We,  too,  sometimes  have  to  accept  a second  choice  in  securing 


Fords  of  the  Jordan. 


Intermediate — Chapter  Twenty-five 


179 


an  education,  in  making  a home,  in  finding  a calling.  Many  of 
us  must  accept  the  second  instead  of  the  first  wish  of  our  hearts. 
God  often  uses  our  second  choice  to  fulfil  His  own  will.  It  was 
so  with  Jesus.  The  delay  of  success  to  the  Kingdom  caused  it 
to  become  more  substantial.  Its  rejection  by  the  Jews  made 
it  world-wide.  If  Jesus  had  won  a temporal  success,  the  world 
would  have  been  lost.  We  cannot  conceive  a life  of  Jesus  without 
a cross,  if  that  life  were  to  transform  the  world. 

Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

After  returning  home  from  Caesarea  Philippi  in  what  direc- 
tion did  Jesus  depart? 


Did  He  ever  return  to  Capernaum  again?  Why  not? 


What  answers  did  Jesus  make  to  three  prospective  followers? 


What  illustration  did  He  take  from  the  work  of  a carpenter? 


What  from  the  soldier? 


How  did  He  show  His  interest  in  children  at  this  time? 


How  would  you  describe  His  attitude  toward  His  twelve 
disciples? 


180  Life  of  Jesus 

What  feeling  did  Jesus  express  as  He  drew  toward  the  close 
of  His  ministry? 


Topics  for  Individual  Report. 

Give  an  imaginative  statement  of  what  would  have  been 
the  rest  of  the  story  of  Jesus’  life  if  He  had  returned  to  the  work 
of  a carpenter. 


Give  an  imaginative  statement  of  what  would  have  been 
the  result  upon  Christendom  if  Jesus  had  forsaken  Palestine 
and  gone  to  Greece. 


Take  an  illustration  of  a young  person  obliged  to  choose 
the  “second  best”  in  education,  and  show  how  he  may  get  the 
best  advantage  from  a second  choice. 


Do  the  same  with  a youth  who  must  make  a second  choice 
as  to  his  vocation. 


CHAPTER  XXVI. 

A PRELIMINARY  VISIT  TO  JERUSALEM. 

J esus  appearing  quietly  at  Jerusalem:  John  7:10-15;  10:22-25; 
12:42,  43. 

His  new  emphasis  upon  Himself:  Matt.  11 : 27-30;  John  7 : 25-29, 
37-44;  8:31-54;  10:32-38. 

The  attempts  of  the  Pharisees  to  do  Him  harm:  John  7:32,  43-52; 
8:59;  10:39. 

“For  this  man  was  not  great 
By  gold  or  kingly  state, 

Or  the  bright  sword,  or  knowledge  of  earth’s  wonder; 

But  more  than  all  his  race 
He  saw  life  face  to  face, 

And  heard  the  still  small  voice  above  the  thunder.” 

— Henry  Newbolt:  The  Nile, 


Intermediate — Chapter  Twenty-six 


181 


Scholars  are  divided  as  to  the  exact  course  of  Jesus’  journey 
after  He  left  Galilee  for  the  last  time.  If  we  had  only  the  three 
earlier  evangelists,  we  might  suppose  that  Jesus  went  directly 
and  publicly  from  C se  s a r e a 
Philippi  to  His  death  at  Jerusa- 
lem. But  the  Fourth  Gospel 
tells  us  that  Jesus  went  up  se- 
cretly upon  a preliminary  visit  to 
Jerusalem,  and  then  retreated  to 
Perea  and  Samaria.  This  seems 
reasonable.  Before  presenting 
Himself  to  the  nation  as  its 
Messiah,  surrounded  by  His  be- 
lievers, He  would  find  it  helpful 
to  discover  the  exact  situation 
in  the  capital.  It  was  a danger- 
ous step  to  take,  but  a necessary 
one.  Going  up  to  one  of  the  minor 
feasts,  when  the  city  was  not 
thronged  with  strangers,  Jesus 
could  enter  the  city  before  the 
Pharisees  had  known  that  He  was  coming  or  had  succeeded 
in  organizing  to  capture  Him.  There,  in  one  of  the  colonnades 
of  the  temple,  which  was  open  as  an  assemblage  place  and 
even  for  informal  conferences,  He  could  teach  the  people  who 
chanced  to  gather  about  Him,  as  He  had  those  who  met  Him 
in  the  village  squares  in  Galilee. 

It  is  noticeable  in  the  accounts  that  have  come  down  to  us 
of  these  later  teachings  of  Jesus,  whether  uttered  in  Jerusalem 
or  not,  that  He  seems  to  place  a new  emphasis  upon  Himself. 
When  Napoleon,  fresh  returned  from  his  victories  across  the 
Alps,  urged  his  election  by  the  people  as  Emperor,  he  had 
already  crowded  Paris  with  his  soldiers.  When  nobler  Caesar 
came  home  again  from  his  successes  against  Pompey,  he  won 
the  heart  of  Rome  by  four  magnificent  triumphs,  commemorat- 
ing his  victories  in  Gaul,  Egypt,  Pontus  and  Africa.  But  when 
Jesus  came  to  claim  the  allegiance  of  His  nation,  He  offered 
it  nothing  but  Himself. 

How  did  Jesus  Think  of  Himself? 

How  did  Jesus  think  of  Himself  at  this  time?  Hitherto 
Jesus  had  most  commonly  spoken  of  Himself  as  “the  Son  of 


The  Golden  Gate,  Jerusalem. 
This  gate  is  now  walled  up. 


182 


Life  of  Jesus 


man.”  This  phrase  seems  originally  to  have  meant,  “Son  of 
Adam”  or  “of  the  dust,”  meaning  merely  a feeble  human  crea- 
ture. In  the  prophecy  of 
Ezekiel  the  phrase  had  been 
used  many  times  to  describe 
such  an  one  who  had  been 
honored  by  God  in  being 
made  a prophet.  In  the  Book 
of  Daniel  the  Son  of  man 
was  described  as  the  angelic 
being  who  was  to  inaugurate 
the  visible  Kingdom  of  God. 
The  phrase,  as  Jesus  used  it, 
seems  to  have  been  chosen 
as  one  avoiding  the  making 
of  any  special  pretension, 
but  as  suggesting  that  He 
was  like  His  brothers,  except  as  God  had  conferred  upon 
Him  prophetic  power  and  a glorious  mission.  In  the  Fourth 
Gospel,  in  which  a loving  student  of  Jesus  at  the  end  of  the 
first  century  endeavored  to  interpret  Him,  this  conception  is 
stated  over  and  over.  Jesus  says  of  Himself  at  this  very  time, 
“of  myself  I can  do  nothing”;  “I  seek  not  my  own  glory,  but 
the  glory  of  him  that  sent  me”;  “my  words  are  not  of  myself, 
but  I speak  as  the  Father  has  taught  me.”  And  Jesus  said 
further  of  His  own  limitations,  that  He  knew  not  the  time  when 
His  Kingdom  was  to  come  in  triumph,  and  it  was  not  for  Him 
to  assign  its  offices  of  honor. 

But  Jesus  had  now,  as  we  have  seen,  acknowledged  Himself 
as  the  Messiah  of  the  Jews.  This  thought  was  not  inconsistent 
with  the  first,  but  joined  directly  upon  it.  The  Messiah,  as 
the  prophets  thought  of  Him,  was  a man  whom  God  was  to 
send  for  His  people’s  sake  to  save  them.  Glorified  by  God, 
He  was  to  fulfil  the  noblest  national  offices:  He  was  to  be 
king,  priest,  judge  and  prophet.  And  these,  in  a better  and 
spiritual  sense,  Jesus  believed  Himself  to  be.  He  was  a king, 
because  He  ruled  in  the  heart  of  those  who  believed  in  him. 
He  was  a priest,  because  He  was  bringing  men  to  God.  He  was 
judge,  because  His  discriminations  were  true.  He  was  a proph- 
et, because  as  Dr.  Robert  E.  Speer  beautifully  says,  “Not  only 
was  Jesus  the  master  prophet,  but  He  was  the  great  Prophecy.” 
What  He  was  His  friends  might  become. 


A Street  in  Jerusalem. 


Intermediate — Chapter  Twenty-six 


183 


There  was  a greater  and  earlier  conception  of  Himself  in 
Jesus’  mind,  which  we  have  seen  was  there  from  His  boyhood. 
He  thought  of  Himself  as  “Son  of  God.”  To  Him  this  was 
His  life’s  greatest  discovery.  We  saw  Him  in  His  twelfth  year 
deciding  to  enter  upon  His  Father’s  business.  At  His  baptism 
the  fulness  of  sonship  was  conferred,  like  knighthood,  upon  Him. 
Every  temptation  in  the  desert  tended  to  cause  Him  to  disown 
His  belief  in  His  divine  sonship.  The  message  from  the  Father 
upon  the  mountain  had  reassured  Him  that  He  was  still  the 
beloved  Son  of  His  Father. 

This  thought  that  He  was  Son  of  God  bound  together  His 
work  as  Son  of  man  and  as  Messiah.  One  may  make  this 
plain  by  a simple  illustration.  A man  walking  down  a country 
road  comes  at  a turn  upon  a way-side  rose  bush.  Here  is  the 
lowly,  thorny  shrub,  and  upon  it  the  dainty,  fragrant  blossoms. 
“What  is  the  source  of  this  beauty?”  the  traveler  asks,  as  he 
looks  upon  the  humble  plant  and  the  meagre  soil  beneath  it. 
Just  then  the  sun  breaks  through  a cloud  and  the  sunlight 
glorifies  the  blossom.  “Here  is  the  source  of  the  life  of  the 
shrub  and  of  the  beauty  of  the  flower!”  So,  behind  the  humble 
service  of  the  Son  of  man,  and  explaining  the  glory  of  His 
work  as  the  Messiah,  was  the  Light  from  Above.  Because  He 
fully  recognized  that  He  was  Son  of  God,  He  was  willing  to  be 
Son  of  man  and  was  able  to  be  the  world’s  Messiah. 

Jesus  Himself  the  Centre  of  His  Kingdom. 

What  Jesus  believed  about  Himself  is  important  just  here 
because  it  explains  His  latest  teachings.  He  accepted  His 
sonship  to  God  in  all  of  its  fulness  and  possible  meaning.  He 
told  His  listeners  at  Jerusalem  and  elsewhere  that  He  was 
God’s  spokesman.  “My  words  shall  never  pass  away.”  He 
felt  that  men  could  not  get  along  without  Him.  “No  man 
knows  the  Father  but  the  Son,  and  he  to  whom  the  Son  wills 
to  reveal  him.”  “I  can  satisfy,”  was  what  in  one  phrase  or 
another  He  was  continually  saying.  And  in  some  way,  as  we 
shall  see  more  clearly  later,  He  was  sure  that  the  future  of  the 
Kingdom  which  He  was  establishing  was  to  be  bound  up  with 
His  own  person.  He  was  sure  that  He  must  go  away.  “But,” 
He  began  to  say,  “I  shall  return  again.” 

Toward  the  last,  Jesus  taught  more  about  Himself  than  about 
His  Kingdom.  He  did  this  because  His  message,  as  His  days 
grew  short,  became  increasingly  a personal  and  individual 


184 


Life  of  Jesus 


one.  He  was  anxious  to  make  others  realize  their  sonship  as 
He  did  Himself.  As  the  Fourth  Gospel  has  it,  “that  they  might 
be  one  with  the  Father,  even  as  he  was.” 

And  His  work  in  Jerusalem  was  not  in  vain.  The  Jerusalem- 
ites were  more  learned  and  cultured  than  the  people  of  Galilee. 
Many  of  the  multitude  believed  on  Him,  others  waited,  wonder- 
ing that  the  Pharisees  did  not  acknowledge  His  claims,  and  a 
few  even  of  the  Sanhedrin  secretly  accepted  Him  as  Messiah. 
Among  these  was  one  Nicodemus,  whose  wonderful  secret 
dialogue  with  Jesus  is  briefly  recorded  in  the  third  chapter  of 
John. 

The  Peril  of  Jesus  in  Jerusalem. 

Twice  at  least,  according  to  John’s  Gospel,  disorganized 
companies  of  the  Pharisaic  party  in  Jerusalem  attempted  to 
stone  Jesus.  The  chief  priests  and  Pharisees  also  authorized 
the  temple  guard  to  arrest  Him.  When  they  had  not  done  so 
and  were  called  to  account,  these  Jewish  guards  stated  the 
extraordinary  impression  which  Jesus  made  upon  them,  by 
which  He  had  so  aroused  their  religious  interest  as  to  make 
them  forget  their  police  duty,  when  they  exclaimed,  “Never 
man  spake  like  this  man!” 

Scornfully  one  of  the  leaders  of  the  Pharisees  voiced  their 
impatience  when  he  answered,  “Have  any  of  the  rulers  or  of 
us  Pharisees  believed  on  Him  yet?  This  rabble  which  does  not 
understand  the  Torah  is  cursed,  anyhow.” 

Just  then  rose  an  unexpected  voice  from  their  own  number. 
Nicodemus,  the  Pharisee  and  member  of  the  Sanhedrin,  who 
had  personally  talked  with  Jesus  and  learned  what  the  heart 
of  His  message  was,  raised  this  fair  question,  “Does  our  Torah 
judge  a man,  unless  it  has  heard  what  he  says  and  knows  what 
he  is  doing?” 

But  the  same  intolerant  objector  replied,  “You  are  one 
of  this  Galilean  party,  then?  Look  in  the  Torah,  and  you  will 
find  that  no  prophet  is  going  to  come  out  of  Galilee.” 

Jesus  was  forced  to  retreat  from  Jerusalem,  and  He  found 
shelter  beyond  Jordan. 


Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

Trace  upon  the  road  map  the  probable  course  of  Jesus’ 
journey  to  Jerusalem. 


Intermediate — Chapter  Twenty-six 


185 


In  what  places  in  Jerusalem  did  Jesus  teach? 


In  calling  attention  to  Himself  what  three  titles  did  Jesus 
emphasize? 


Repeat  in  your  own  words  the  illustration  which  the  author 
uses  to  show  how  those  three  titles  are  related  one  to  another. 


Give  in  your  own  words  Jesus’  statement  in  John  7:37, 
38,  as  to  His  ability  to  satisfy  men’s  deepest  needs. 


What  did  Jesus  say  to  show  that  He  was  convinced  the  future 
belonged  to  Him? 


What  was  the  net  result  of  Jesus’  teaching  at  Jerusalem? 


What  was  the  attitude  of  the  Pharisees  toward  Him  during 
this  visit? 


Topics  for  Individual  Report. 

Read  in  the  Book  of  Daniel  (7:13)  a passage  referring  to 
the  Son  of  man,  and  endeavor  to  explain  it. 


Let  two  pupils  take  the  characters,  one  of  a shopkeeper  and 
the  other  of  a mechanic,  living  in  Jerusalem,  and  conduct  the 
dialogue  in  John  7,  before  the  class,  using  their  own  language. 


186 


Life  of  Jesus 


Let  a pupil  imagine  himself  to  be  the  captain  of  the  temple 
guard,  sent  by  the  Pharisees  to  arrest  Jesus.  Give  in  your 
own  language  the  impression  which  this  religious  Jew  derived 
from  Jesus’  teaching.  Put  this  in  the  form  of  a statement  by 
which  he  excused  himself  for  not  arresting  Jesus. 


CHAPTER  XXVII. 

IN  PEREA  AND  SAMARIA. 

Jesus  turning  from  Galilee  to  Perea  and  Samaria:  Matt.  11 : 20-24. 
Going  into  Perea:  Mark  9:30;  10: 1 ; John  10:40-42. 

In  Samaria:  Luke  9:51-56;  17:11-19;  10:25-37. 

In  Judea:  John  11:54;  Luke  10:38-42. 

Moving  steadily  toward  Jerusalem:  Mark  10:32-34;  Luke 
9:51;  13:22; 19:28. 

Incidents  of  these  journeys:  Luke  13:10-17,  38-42;  John  9: 
13-41;  Mark  10:13-31. 

Jesus  once  said,  quoting  an  old  saying  in  bitter  pathos, 
“A  prophet  surely  has  a just  claim  to  die  inside  Jerusalem.” 
Originally  the  proverb  referred  to  the  intolerance  of  Jerusalem 
and  her  constant  persecution  of  her  great  prophets,  but  Jesus 
had  in  mind  especially  the  fact  that  if  He  were  to  be  done  to 
death  by  His  enemies,  it  were  better  that  He  had  died  in  the 
Holy  City  after  He  had  stated  His  full  message  and  where  His 
death  should  have  the  fullest  influence  in  causing  it  to  be  re- 
membered. It  was  therefore  Jesus’  concern  that  He  should  not 
be  caught  unawares  in  the  country.  After  He  had  fully  trained 
the  Twelve  in  solitude  and  in  safety,  He  knew  that  the  procla- 
mation of  His  mission  in  the  capital  was  inevitable,  though  it 
might  be  fatal  to  Himself.  While  we  cannot  trace  His  footsteps 
in  detail,  the  evangelists  tell  us  over  and  over  of  Jesus  spending 
much  of  His  time  during  the  last  few  months  of  His  life  in  Perea, 
that  southeastern  portion  of  Palestine,  east  of  the  Jordan, 
which  was  yoked  together  with  Galilee  under  the  rule  of  Herod 
Antipas,  in  the  remote  regions  of  Judea  associated  into  the  last 
days  of  John  the  Baptist’s  work,  and  in  Samaria.  While 
Herod  was  already  taking  notice  of  Jesus  and  realizing  the 
possible  danger  of  allowing  Him  to  be  free,  Perea  was  sparsely 
settled,  and  it  was  not  difficult,  by  moving  rapidly  from  point 


I ntermediate — C hapter  Twenty-seven  187 

to  point,  to  keep  out  of  Herod’s  reach.  In  Samaria,  which  was 
governed  by  Pontius  Pilate,  Jesus  would  be  comparatively 
safe  because,  on  account  of  the  Jewish  contempt  for  the  Samari- 
tans, the  Pharisees  would  neglect  Him. 

The  Mission  of  the  Seventy. 

Luke  tells  us  that  at  this  time  Jesus  summoned  a larger  num- 
ber of  disciples,  perhaps  seventy  in  all  (a  number  equal  to  that 
of  the  translators  of  the  Old  Testament  and  of  the  Sanhedrin, 
the  religious  supreme  court  of  the  Jews)  and  that  He  sent 
them  out  two  by  two,  as  He  had  the  twelve  disciples,  to  the 
places  whither  He  Himself  was  about  to  come.  To  these  villages 
of  the  despised  Samaritans  and  the  neglected  Pereans  across 
the  Jordan  He  told  them  to  go  with  haste,  assuring  them  that 
Capernaum  and  Bethsaida  and  the  other  cities  of  His  own 
province,  which  had  rejected  Him,  had  lost  the  priceless  oppor- 
tunity that  was  now  in  store  for  all  who  would  receive  Him. 
In  giving  them  their  mission  we  are  told  that  He  offered  a 
prayer  of  thanksgiving,  rejoicing  that  if  “the  wise  and  under- 
standing” should  remain  blind,  these  “babes”  should  have 
the  opportunity  to  hear  the  good  news. 

The  Large-Heartedness  of  Jesus. 

Everything  that  we  know  about  the  work  of  Jesus  among 
these  peoples  increases  our  ad- 
miration for  His  generous  spirit. 

It  was  perhaps  to  them  that  He 
told  the  immortal  story  of  “The 
Good  Samaritan,”  in  which  He 
showed  how,  after  priest  and 
Levite  had  neglected  the  oppor- 
tunity for  brotherhood,  the  de- 
spised Samaritan  proved  himself 
to  be  a true  neighbor.  To  them 
also  He  told  of  the  laborers  who, 
though  called  last  into  the  vine- 
yard, were  because  of  their  readi- 
ness equally  rewarded  by  the 
owner  with  the  first,  and  of  the 
great  supper,  which  those  out 
in  the  highways  and  hedges  en- 
joyed after  the  invitation  had  been  rejected  by  the  neighbors 


188 


Life  of  Jesus 


of  the  host.  In  the  incident  of  the  ten  lepers,  told  at  this  time 

and  supposed  by  some  scholars  to 
have  been  a parable  originally, 
the  one  healed  man  who  was 
grateful  was  a Samaritan. 

Luke  tells  us  that  it  was  to 
these  Pereans  that  Jesus  told  the 
story  of  “The  Ninety-Nine  ” and 
the  story  of  “The  Prodigal  Son.” 
Most  typical,  however,  of  all  the 
teachings  of  this  time  was  the 
story  of  “The  Pharisee  and  the 
Publican,”  in  which  Jesus  de- 
scended from  general  statements 
to  show  that  God’s  love  reaches 
over  barriers  of  caste,  and  gave 
this  double  portrait  of  the  self- 
righteous  individual  who  loses 
God  and  of  the  humble,  sinful  penitent  who  finds  Him.  It 
was  now,  according  to  Luke  too,  that  Jesus  first  taught  the 
Lord’s  Prayer. 

Some  Responses  to  Jesus. 

As  beautiful  as  was  the  spirit  with  which  Jesus  lived  and 
worked  among  these  neglected  races  was  the  response  that 
came  to  Him  from  some  whom  He  met.  It  seemed  as  if  never 
did  the  few  who  received  His  word  believe  in  Him  so  deeply 
as  now.  Possibly  at  this  time,  rather  than  earlier,  came  the 
wonderful  dialogue  with  the  Samaritan  woman  at  the  well, 
recorded  in  John.  It  was  during  this  journey,  as  we  have 
said,  that  particular  mention  is  made  of  His  being  surrounded 
by  the  eager  faces  of  children.  It  was  now  that  He  found  His 
second  and  last  home  with  the  friends  in  Bethany,  of  whom 
one  comforted  Him  by  her  housewifely  attentions,  and  the 
other  by  Her  eager  acceptance  of  His  teaching. 

Jesus  and  a Man  of  Wealth. 

Just  now,  when  it  was  evident  that  to  become  a companion 
of  Jesus  meant  peril,  the  only  man  of  wealth  and  rank  who  was 
ever  associated  closely  with  Jesus  came  and  asked  humbly  the 
way  to  inherit  eternal  life.  This  story  is  so  full  of  meaning  that 
we  need  to  stop  to  understand  it.  It  does  not  seem  fair  that 


Intermediate — Chapter  Twenty-seven 


189 


so  fine  a youth  should  be  barred  out  of  the  Kingdom  of  Heaven 
because  he  was  rich.  But  Jesus  thought  of  the  righteous 
society  that  He  was  estab- 
lishing, and  He  realized  that 
if  the  man  kept  his  money, 
the  others  would  have  felt 
jealously  that  he  was  in  a 
class  by  himself.  If  Jesus 
had  shown  him  particular 
favor,  his  motives  would 
have  been  suspected.  Even 
if  the  man  had  divided  his 
property  with  the  others, 
this  would  only  have  attract- 
ed selfish  men  and  would 
have  paralyzed  the  influence 
of  Jesus  among  the  poor. 

As  one  of  our  own  recent  scholars  interprets  it  — “This  was 
not  a matter  between  the  man  and  God,  but  between  the 
man  and  God  and  the  people.”  The  young  rich  man  prob- 
ably did  not  come  to  Jesus  when  He  was  alone,  but  when  He 
was  surrounded  by  His  disciples  and  a crowd  of  the  plain 
people  of  the  neighborhood.  It  was  impossible  for  a youth, 
constituted  as  he  was,  to  join  such  a company  as  this  without 
sacrificing  his  money.  No  wonder  that  Jesus  loved  him,  if 
he  was  willing  to  volunteer  at  such  a time  as  this.  No  wonder 
also  that  it  was  hard  for  the  youth  to  make  the  sacrifice 
which  such  an  enlistment  required.  Though  sorrowful,  yet  he 
went  away  from  Jesus,  and  made  the  great  refusal. 

The  Eagerness  of  Jesus. 

%v 

Four  times  the  Gospels  reiterate  that  Jesus  pressed  steadily 
on  toward  Jerusalem.  Mark  says:  “Jesus  was  going  before 
them:  and  they  were  amazed;  and  they  that  followed  were 
afraid.”  The  earnestness  of  His  determination  called  forth 
both  their  wonder  and  their  awe.  His  buoyant  anticipation 
hastened  their  own  footsteps  to  follow  His.  We  wish  we  knew 
more  of  those  expectant  moments  when  the  full  vitality  of 
Jesus7  splendid  faith  must  have  expressed  itself  in  clearer 
statements  as  to  the  great  venture  for  the  Kingdom  which  He 
was  to  undertake  and  as  to  the  deeper  meaning  which  lay  the 
other  side  of  the  reception  which  He  should  meet  at  Jerusalem. 


190 


Life  of  Jesus 


Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

For  just  what  purpose  did  Jesus  send  out  seventy  disciples? 


Give  the  titles  of  three  or  four  of  the  stories  which  Jesus 
told  about  this  time. 


Why  would  Jesus  now  especially  enjoy  times  of  rest  at 
Bethany? 


Why  did  the  rich  young  man  wish  to  become  a follower  of 
Jesus? 


Did  Jesus  want  him? 


Why  did  Jesus  not  accept  him? 


Why  did  the  young  man  decline  to  follow  Jesus? 


What  was  the  attitude  of  Jesus  as  He  began  His  last  journey 
up  to  Jerusalem?  . 


Topics  for  Individual  Report. 

Tell  briefly  in  your  own  language,  the  story  of  The  Good 
Samaritan,  found  in  Luke,  ch.  10. 


I ntermediate — C hapter  Twenty-seven  191 

Tell  the  story  of  the  Great  Supper,  found  in  Luke,  ch.  14. 


Tell  the  story  of  the  Pharisee  and  the  Publican,  found  in 
Luke,  ch.  18. 


What  would  Jesus  have  done  with  the  rich  young  man’s 
money  if  he  had  offered  it  to  Him? 


What  would  be  the  duty  of  a rich  young  man  to-day  as  to 
his  fortune,  if  he  desired  to  follow  Jesus? 


Explain  how  actions  of  our  own  sometimes  concern  not  only 
ourselves  and  God,  but  ourselves,  God  and  humanity.  (You 
might  take  the  matter  of  joining  the  church;  the  expenditure 
for  luxuries;  our  behavior  toward  servants.) 


Work  for  All. 

Trace  on  the  frontispiece  road  map  in  pencil,  marking  the  direction  of 
journeys  by  arrows,  all  the  journeys  which  Jesus  took  from  the  time  He 
left  Capernaum  for  the  last  time  until  His  final  arrival  in  Jerusalem. 


192 


Life  of  Jesus 

CHAPTER  XXVIII. 

GOING  UP  TO  JERUSALEM. 

The  gathering  of  His  many  disciples  to  Jesus:  Matt.  20:29; 

27:55;  Luke  14:15;  19:37;  23:49. 

The  message  to  Herod : Luke  12  : 31-33. 

The  ambition  of  James  and  John:  Mark  10:35-45;  Matt.  9:33-37. 
Jesus'  attitude  toward  His  friends:  Mark  10:23-30;  Luke  11:27, 

28;  22:28,  29;  John  7:3-8. 

Jesus’  teachings  at  this  time:  Luke  12:1-59;  13:1-9. 

The  faith  of  Bartimceus:  Mark  10:46-52. 

The  visit  of  Zacchceus:  Luke  19:1-10. 

The  rest  at  Bethany:  Matt.  21:17;  Mark  14:3-9. 

From  this  time  forward,  say  the  Gospels,  Jesus  was  contin- 
ually surrounded  by  a multitude  of  His  disciples.  The  national 
festival  seems  to  have  been  the  occasion  for  the  gathering  of 
those  who  believed  in  Him.  The  fact  that  Jesus  had  been  re- 
jected by  the  people  of  His  own  province  and  by  the  Samaritans 
might  cause  us  to  suppose  that  He  was  entirely  without  followers 
except  the  Twelve.  On  the  contrary,  Paul  (1  Cor.  16:6)  tells 
that  even  after  His  death  several  hundred  men  and  women 
were  found  who  were  true  to  Him.  Many  of  these  came  from 
Galilee,  some  from  Samaria  and  Perea,  and  a few  possibly  from 
the  regions  to  the  North.  They  were  a mixed  company,  not 
held  together  by  common  bonds  of  acquaintance  or  training; 
but  for  a time,  at  least,  with  Jesus  as  their  centre,  they  pre- 
sented the  appearance  of  unity. 

Amid  the  turmoil  of  this  crowd  Jesus  preserved  His  inner 
calm.  The  last  three  events  recorded  at  His  departure  from 
Perea  show  Him  to  us  never  more  like  Himself.  These  three 
acts  were  the  blessing  of  the  children,  the  placing  before  the 
rich  young  man  of  the  higher  conditions  of  the  Kingdom,  and 
His  brave  message  to  Herod  who  was  threatening  to  kill  Him. 

The  Ambitions  of  John  and  James. 

Jesus  was  now  near  Jericho,  the  boundary  city  between 
Palestine  and  Moab,  whence  the  road  turns  to  climb  up  through 
the  desert  toward  Jerusalem.  At  this  juncture  occurred  one 
of  the  most  pitiful  events  in  the  career  of  Jesus.  John  and 
James,  the  brothers  for  whom  He  felt  the  highest  trust  and  love, 
came  to  Him  one  morning  when  He  was  alone,  with  their  mother, 
who  was  also  one  of  those  good  women  who  had  been  helping 


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Him  in  Galilee.  With  unusual  respect  they  bowed  before  Him 
as  if  He  were  a king. 

“ What  do  you  wish,  madam?”  He  asked  Salome  courteously. 

“Sir,”  she  said,  boldly,  “I  want  you  to  do  for  us  whatever 
we  ask  you.” 

“ What  is  it  you  want  me  to  do  for  you?” 

“ I want  you  to  say  that  in  your  Kingdom  these  two  sons 
of  mine  shall  sit  as  viceroys,  one  of  them  on  your  right  side  and 
the  other  on  your  left.” 

What  could  be  more  saddening  than  this  complete  misunder- 
standing of  His  work,  after  the  experience  of  these  brothers 
in  Caesarea  and  upon  the  mountain  top? 

“You  do  not  know  what  you  are  asking,”  Jesus  responded 
warmly,  turning  to  the  brothers.  “Are  you  fit  to  drink  the 
cup  that  I have  to  drink?” 

“Yes!”  the  two  young  men  shouted,  “We  can.” 

“ You  shall  indeed  drink  my  cup,”  said  Jesus  sadly,  thinking 


Based  on  a photograph. 

The  Jordan  Valley,  Near  Jericho. 


of  the  sufferings  they  should  bear  for  Him,  “ but  as  to  the  seat — 
that  is  not  mine  to  give.  It  belongs  to  those  to  whom  it  has 
been  assigned  by  my  Father.” 

Jesus’  Explanation  to  Peter. 

It  was  of  course  difficult  for  Jesus  constantly  to  use  the  term 
“ the  Kingdom,”  as  He  did  in  order  to  connect  Himself  with  the 
dearest  hope  of  His  race,  without  being  misunderstood.  He 
sought,  in  common  with  all  His  people,  a state  of  social  righteous- 
ness. They  hoped  to  have  it  suddenly  by  the  interposition 
of  their  Messiah.  Jesus  expected  it  to  come  slowly  and  grad- 
ually as  the  result  of  active  and  humble  endeavor.  He  once 
made  the  distinction  clear  to  Simon  Peter,  His  most  loyal  friend. 


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The  incident  is  related  only  in  Matthew,  and  is  placed  during 
the  hurried  last  visit  to  Capernaum,  when  Jesus  was  closing 
His  affairs,  to  withdraw  forever  from  His  native  province.  The 
story  has  a touch  of  gentle  humor. 

The  tax  collector,  who  possibly  had  taken  the  place  of  Mat- 
thew, His  disciple,  came  to  Jesus  and  Peter  to  demand  the  poll 
tax  which  was  required  of  all  adults,  and  which,  though  used  to 
sustain  the  temple,  was  payable  to  “ the  kings  of  the  land.” 

Jesus,  as  we  shall  see  more  clearly  later,  probably  did  not 
offer  sacrifice,  and  so  perhaps  might  have  claimed  exemption 
for  that  reason. 

“ How  does  this  seem  to  you,  Simon?”  He  asked  whim- 
sically. “ From  whom  do  the  kings  of  the  land  receive  tribute, 
from  their  sons  or  from  strangers?” 

“ From  strangers,”  replied  Simon. 

“Then  we  sons  are  free,”  said  Jesus. 

The  meaning  was  this:  We  are  the  sons  of  the  new  Kingdom 
that  is  to  take  the  place  of  sacrifices  and  the  temple.  Why 
should  we  pay  taxes  to  support  that  which  we  have  outgrown? 

“But,”  continued  Jesus,  “lest  people  should  not  understand 
how  it  seems  to  us,  you  go  down  to  the  lake  and  cast  a hook. 
When  you  catch  a fish  you  will  find  that  it  is  good  for  a coin. 
Go  and  sell  the  fish,  and  pay  your  tax  and  mine.” 

Not  many  days  later,  as  we  shall  learn,  Jesus  made  the  great 
protest  which  began  the  movement  that  ere  long  abolished 
all  the  sacrificial  system  of  the  Jews.  In  the  meantime  and 
indeed  long  after  that  proclamation,  it  was  the  chief  task  of 
His  disciples,  not  to  engage  in  revolutionary  acts,  but  in  such 
humble  tasks  as  fishing,  and  while  earning  their  daily  bread, 
both  to  inculcate  the  spirit  that  is  above  formalism  and  to 
await  patiently  the  time  when  the  freedom  of  the  Kingdom  was 
ready  to  be  established. 

Jesus’  Explanation  to  the  Twelve. 

Again — and  the  Gospels  place  this  also  in  the  home  of  Jesus 
just  before  He  departed  from  it — Jesus  illustrated  the  fact  that 
the  Kingdom  of  Heaven  is  not  a place  for  personal  ambition  and 
struggle  for  pre-eminence. 

“ What  were  you  talking  about  to-day  on  the  road?”  He  asked 
them.  Everybody  was  abashed,  for  they  had,  as  Jesus  over- 
heard, been  eagerly  discussing  which  of  them  would  occupy 
the  two  high  places  which  James  and  John  were  coveting. 


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Just  then  a neighbor’s  little  child  came  running  in  and  Jesus 
called  him  and  took  him  up  in  His  lap  and  put  His  arms  around 
him. 

“ In  the  Kingdom  of  Heaven/’  said  Jesus  quietly,  “the  man 
who  wants  to  be  foremost  is  lowest  of  all.  Unless  you  turn 
yourselves  about  and  become  as  little  children  (in  their  trust- 
ful helpfulness)  you  will  not  get  into  the  Kingdom  at  all.” 

And  as  He  gave  the  child  back  to  his  mother  who  came  for 
him,  He  said,  “Whosoever  shall  receive  one  of  such  little  chil- 
dren in  my  name,  receiveth  me;  and  whosoever  receiveth  me, 
receiveth  him  that  sent  me.”  Is  it  not  possible  that  Jesus 
spoke  these  words  to  the  mother,  and  that  He  meant  something 
like  this:  “Whoever  takes  one  little  child  and  trains  him  for 
my  sake,  is  my  disciple,  and  my  disciples  are  the  disciples  of 
him  who  sent  me.”  It  would  be  both  deeply  Jewish  and  truly 
Christian  for  Jesus  thus  to  put  the  badge  of  honor  upon  faith- 
ful fathers  and  mothers. 

The  Isolation  of  Jesus. 

Though  surrounded  by  the  multitude,  Jesus  was  really  alone. 
His  Twelve  were  true,  but  just  now  even  the  best  two  had  shown 
that  they  understood  Him  no  more  than  children,  and  that  they 
were  thoroughly  selfish.  On  the  other  hand,  they  at  least 
trusted  Him,  and  so  far  as  they  knew  how  tried  to  follow  His 
way. 

There  is  evidence  in  the  Fourth  Gospel  that  by  the  time  of 
Jesus’  private  visit  to  Jeru- 
salem, His  brothers  by  blood 
had  come  to  realize  that  He 
was  not  insane  and,  even  if 
they  did  not  believe  in  His 
spiritual  mission,  they  as- 
sumed a friendly  attitude 
and  made  suggestions, 
kindly  if  not  wise,  for  the 
success  of  His  work.  They 
had  not  kept  close  enough 
to  the  situation  to  realize 
the  peril  of  a public  appear- 
ance before  He  was  ready 
for  the  full  and  final  proclamation  of  the  Kingdom,  and  so  they 
tried  to  persuade  Him  then  to  show  Himself  to  the  world. 


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Life  of  Jesus 


“My  opportunity,”  said  Jesus,  “has  not  come.  Yours  is 
always  ready,  for  the  world  does  not  hate  you.  You  go  to  the 
feast.  I will  follow  soon.”  It  was  a little  saddening  to  feel 
that,  when  His  own  brothers  were  disposed  to  be  friendly,  their 
past  misunderstanding  was  the  very  barrier  which  deprived 
Him  of  their  company  at  the  time  when  it  would  have  been 
most  comforting. 

Jesus  at  this  time  seemed  to  feel  a special  yearning  toward 
the  Twelve  who  had  been  true  to  Him  so  long.  One  day  when 
He  was  speaking  of  the  difficulty  which  rich  men  felt  in  entering 
the  Kingdom,  Peter  reminded  Him  of  the  sacrifices  which 
he  and  his  companions  had  made.  “Yes,”  answered  Jesus 
quickly,  “you  have  left  homes  and  kindred,  children  and  lands 
for  my  sake  and  the  Gospel's,  but  you  shall  have  a hundred- 
fold now,  and  in  the  world  to  come  eternal  life.”  And  again, 
thinking  of  the  many  solitary  hours  which  they  had  spent  with 
Him  discussing  the  deep  things  of  life,  He  said  lovingly  to  them, 
“You  are  the  ones  who  have  continued  with  me  in  my  tempta- 
tions, and  the  Kingdom  is  appointed  unto  you,  even  as  the 
Father  has  appointed  it  unto  me.” 


The  Comforting  of  Jesus. 

On  the  way  up  to  Jerusalem  two  events  occurred  which 

comforted  the  soul  of  Jesus 
before  His  great  trial.  A 
blind  beggar  believed  in  Him 
and  understood  Him.  A 
rich,  despised  tax-gatherer, 
a little  fellow  named  Zac- 
chseus,  was  so  touched  by 
Jesus'  proffer  of  friendship 
that,  repentant,  he  deter- 
mined to  restore  his  ill- 
gotten  gains  and  divide 
them  among  the  poor.  Jesus 
smilingly  did  every  honor 
possible  to  the  man  whose 
soul  was  so  much  greater  than  his  stature. 

Just  over  the  hill  from  Jerusalem  is  the  village  of  Bethany, 
where  Jesus  had  found  a foster  home  and  choice  souls  who  under- 
stood Him.  To  this  quiet  shelter,  away  from  the  constant 


On  the  Road  from  Jerusalem  to  Jericho. 


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197 


pressure  of  the  crowd,  Jesus  directed  His  steps,  in  order  to  win 
refreshment  before  the  eventful  week  of  the  Passover. 


From  a photograph. 

Bethany. 

The  hill  on  the  right  is  the  Mount  of  Olives.  The  tall  ruins  at  the  left  are  said  to  mark 
the  home  of  Lazarus. 


Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 
Why  did  so  many  people  follow  Jesus  at  this  time? 


Who  were  they? 


What  message  did  Jesus  send  to  Herod? 


Through  what  city  did  Jesus  go  from  the  country  up  to  Jeru- 
salem? 


What  request  did  John  and  James  make  at  this  time? 


198 


Life  of  Jesus 


What  did  Jesus  say  to  Peter  about  whether  members  of  the 
Kingdom  of  Heaven  ought  to  pay  taxes? 


What  kind  of  people  did  He  say  were  to  be  greatest  in  the 
Kingdom? 


How  did  the  disciples  misunderstand  Jesus? 


The  Road  from  Jerusalem  to  Jericho. 

What  was  Jesus’  relation  now  to  His  brothers? 


From  n photograph. 


Tell  the  story  of  Zacchaeus. 


Topics  for  Individual  Report. 

Pick  out  three  or  four  sayings  from  Luke  12,  which  seem  to 
you  characteristic  of  Jesus’  teaching  just  at  this  point. 


Intermediate — Chapter  Twenty-nine 


199 


Tell  in  your  own  words,  the  story  from  Luke  12  which  seems 
to  you  best  to  explain  Jesus’  attitude. 


How  did  Jesus  in  His  teaching  make  use  of  current  events? 
Illustrate  this  in  your  own  language  from  Luke  13: 1-9. 


How  is  religion  easy,  and  how  is  it  hard? 


CHAPTER  XXIX. 

JESUS’  ARRIVAL  AT  JERUSALEM. 

The  expectation  of  Jesus’  coming:  John  11:56,  57. 

The  multitude  coming  forth  to  meet  Him:  John  12:12,  13;  Mark 
11:9. 

The  approach  to  the  city:  Mark  11 : 1-7. 

The  acclamation  of  the  multitude:  Mark  11:8-10;  Levit.  23:40. 
The  song  which  they  sang:  Psalm  118  (especially  verse  26). 
Anticipations  of  the  ancient  prophets:  Zech.  9:9-12;  Isa.  62:10-12; 
Psalm  8:2. 

The  protests  of  the  Pharisees:  Luke  19:39,  40. 

Jesus’  lamentation  over  the  city:  Luke  19:41-44. 

The  turmoil  within  the  city : Matt.  21:10,  11;  Psalm  24:7-10. 

“Ride  on,  ride  on  in  majesty, 

Hark!  All  the  tribes  hosanna  cry; 

O Saviour,  meek,  pursue  thy  road 

With  palms  and  scattered  garments  strow’d. 

“ Ride  on,  ride  on  in  majesty, 

In  lowly  pomp  ride  on  to  die; 

O Christ,  thy  triumphs  now  begin 
O’er  captive  death  and  conquered  sin.” 

— Henry  Hart  Neilman . 


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Life  of  Jesus 


Jesus  could  not  detach  Himself  from  the  eager  multitude 

which  had  surrounded  Him 
ever  since  He  left  Perea.  Up 
through  the  wilderness  of  Ju- 
dea, past  the  scenes  of  the  edu- 
cation of  John  the  Baptist, 
and  along  the  thief-infested 
road  mentioned  in  His  own 
story  of  “The  Good  Samari- 
tan/’ Jesus  led  the  multitude. 

It  was  a hard  and  dreary 
journey,  and  pleasant  indeed  it 
must  have  been  when  He  ar- 
rived among  the  gardens  and 
olive  trees  of  Bethany.  Here,  on  the  last  Sabbath  of  His  life, 
He  was  the  guest  of  a man  named  Simon,  and  in  His  house 
occurred  that  gracious  act  of  impulsive  love,  the  anointing  of 
Jesus  by  Mary,  which  Jesus  accepted  as  the  unconscious  antic-  * 
ipation  of  His  burial. 

The  Messianic  Presentation. 

The  next  morning  Jesus  entered  Jerusalem.  He  could  not 
well  avoid  making  this  a public  occasion.  Already  both  His 
friends  and  His  enemies  in  the  city  were  expecting  His  coming. 
The  multitude,  who  had  been  camping  upon  the  hill  slopes  around 
Bethany,  would  not  leave  Him  to  go  alone.  Jesus  consented  to 
this  public  arrival,  not  for  Himself,  but  as  a method  by  which 
He  might  most  strongly  present  to  Jerusalem  the  one  purpose 
of  His  life, — the  Kingdom  of  Heaven.  Once  His  work  could  be 
quiet,  gradual,  careful;  now,  in  order  to  attract  the  city’s 
attention  He  must  act  forcibly,  even  dramatically.  Jerusalem 
was  the  centre  of  His  enemies,  the  Pharisees.  If  enough  of  the 
populace  had  become  interested,  or  could  be  made  interested 
in  His  message,  there  would  be  time  for  Him  to  teach,  even  in 
Jerusalem,  the  laws  of  His  Kingdom.  If  the  people  failed  Him 
this  hope  must  be  disappointed. 

We  can  now  see  the  wisdom  of  the  thoughtful  plan  which 
Jesus  used  in  order  to  offer  Himself  to  Jerusalem,  in  a way  least 
likely  to  be  misunderstood.  As  the  centre  of  popular  interest,  it 
was  appropriate  that  He  should  ride  to  the  city  gates.  He  did 
not  choose  a horse,  which  would  at  once  have  been  recognized 
as  the  emblem  of  warfare,  but  He  sent  two  of  His  disciples  to  a 
friend  in  Bethany  and  borrowed  an  ass,  the  common  beast  of 


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201 


burden,  used,  however,  even  by  kings  in  times  of  peace.  The 
significance  was  plain.  Jesus  came  to  Jerusalem,  not  as  a con- 
queror, but  as  a king  of  peace,  who  claimed  and  expected  the 
loyalty  of  His  own  people.  In  a beautiful  poem,  embedded  in 
the  prophecy  of  Zechariah,  there  was  the  anticipation  that  a 
king  of  peace  should  thus,  in  future  time,  enter  his  capital. 
Jesus,  no  doubt,  hoped  that  this  old  prophecy  would  be 
remembered. 

A company  from  the  city  had  already  come  out  to  meet  Him. 
Among  them  were  probably  friends  whom  He  had  made  during 
His  previous  visit,  a mixed  throng  of  citizens,  and  a few  Phari- 
sees. These  turned  at  the  hilltop  and  formed  the*  vanguard 
of  His  escort.  Around  and  behind  Jesus  was  the  multitude 
which  had  accompanied  Him  up  from  the  desert.  Nearest  to 
Him  were  the  Twelve,  and  surrounding  them  were  people  from 


Prom  a photograph. 

View  on  the  Road  from  Jerusalem  to  Bethany. 

Jesus  passed  between  these  two  places  several  times  during  the  closing  week  of  His  life. 

all  parts  of  Palestine,  most  of  them  poor  and  from  the  country. 
In  the  midst,  rode  Jesus,  dressed  in  His  faded  cloak,  and  the 
embodiment  in  speech  and  manner  of  the  peasantry,  despised  by 
the  silk-robed  priests  in  Jerusalem. 

The  evangelists  remember  various  cries  which  were  raised 
as  the  excitement  grew,  but  all  of  them  unmistakably  meant 
the  recognition  of  Jesus  as  the  nation’s  king.  The  great  com- 
pany also  joined  from  time  to  time  in  singing  a national  anthem, 
whose  martial  strains  were  of  the  same  import.  A scene, 
similar  to  that  when  the  multitude  were  fed  beside  the  lake, 
was  being  enacted.  The  old  anticipations  were  again  aroused 
that  Jesus  would  lead  a revolt  against  the  Romans.  Jesus 
could  not  prevent  this  momentary  misunderstanding,  but  He 


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I ntermediate — Chapter  Twenty-nine 


203 


204 


Life  of  Jesus 


was  able  to  control  it.  When  the  Pharisees  called  His  attention 
to  the  fact  that  such  outcries  were  likely  to  awake  the  attention 
of  the  Roman  authorities  and  lead  to  bloodshed,  Jesus  realized 
how  soon  these  acclamations  would  change  to  distrust,  yet  in- 
sisted that  these  genuine,  though  fickle  feelings,  should  have 
sway.  “ Should  these  hold  their  peace,  the  very  stones,”  He 
said,  “ would  cry  out.” 

Jesus  and  Jerusalem. 

The  southern  roadway  over  the  top  of  the  Mount  of  Olives  is 
hidden  for  a time  by  a hillock  from  the  view  of  the  city.  Around 
a turn  it  comes  out  upon  a natural  platform,  where  suddenly 
the  whole  city  is  seen  below.  There,  terrace  on  terrace,  within 
the  high  and  ancient  walls  of  stone,  rose  houses,  palaces,  for- 
tresses and  public  buildings,  while  in  front  of  all,  the  gem  of 
which  the  rest  was  but  the  setting,  shone  the  Holy  House  be- 
neath the  splendor  of  the  morning  sun,  a mass  of  snow  and  gold. 
Behind  it  was  the  surrounding  circle  of  everlasting  hills,  and, 
lying  beneath  the  multitude  as  it  did,  it  seemed  to  them  possible 
that  their  King  and  Messiah  might  now,  by  raising  His  hands, 
cause  its  walls  to  crumble  that  He  might  ride  over  them,  or, 
as  many  of  them  expected,  suddenly  expand  the  Holy  City  by 
a miracle  until  it  should  cover  all  Judea. 

To  the  thoughtful  mind  a great  city  is  always  a terrible  sight. 
Its  needs,  its  sorrows,  and  its  defilements  are  as  visible  as  are 
its  aspirations  and  its  glory.  The  realization  of  the  deeper 
needs  of  the  great  capital  suddenly  seized  the  mind  of  Jesus, 
and  as  Luke  alone  tells  us,  Jesus  burst  into  momentary  lamenta- 
tion, feeling  with  a statesman’s  knowledge,  how  its  restless 
spirit  was  certain  eventually  to  be  crushed  beneath  the  vindic- 
tive tyranny  of  Rome.  But  for  the  most  part  the  ride  of  Jesus 
toward  the  city  that  day  was  one  of  mingled  hope  and  joy. 
He  could  not  be  indifferent  to  the  simple  gladness  of  the  men, 
women  and  children  who  threw  palm  branches,  blossoms,  and 
even  garments  in  His  pathway,  and  truly,  as  He  recognized  the 
awful  perils  before  Him,  He  could  not  but  cling  to  the  hope  that 
a sufficient  number  of  this  enthusiastic  escort  would  stand  by 
His  side  to  protect  Him  from  the  hatred  of  the  Pharisees,  and 
even  to  enable  Him  to  rouse  the  spiritual  soul  of  the  city. 

Within  the  City. 

In  the  meantime  the  city  itself  was  full  of  turmoil.  Some 
priests,  gathered  upon  a portico  roof  of  the  temple,  had  noticed 


Intermediate — Chapter  Twenty-nine 


205 


the  unusual  crowd  which  was  both  leaving  and  approaching 
the  city  so  early  in  the  Passover  week.  Perhaps  one  of  them 
caught  sight  of  Jesus,  mounted,  in  the  foreground,  upon  the 
ridge  at  the  hilltop  beside  the  descending  roadway.  “Look!” 


The  Mount  of  Olives  from  Jerusalem. 

Showing  the  tanple  area  in  the  foreground  and  the  roads  over  and  around  the  Mount  of 
Olives. 


he  exclaimed.  “The  whole  world  has  gone  after  Him.”  The 
captain  of  the  temple-watch  sounded  the  “assembly”  to  his 
company,  and  the  city  garrison  in  the  fort  close  by  was  posted 
in  readiness  for  an  uprising  from  within  or  a concerted  attack 
from  without  the  walls.  No  beast  was  allowed  to  enter  the  great 
city,  and  as  Jesus  dismounted  and  walked  on  foot  through  the 
gate  beneath  the  massive  wall,  some  of  the  soldiers  who  were 
posted  over  the  gate  asked  curiously  of  the  excited,  but  peace- 
ful, mob  below,  “Who  is  this?”  Enthusiastically  came  the 
reply,  “It  is  the  prophet,  Jesus  of  Nazareth.”  Through  the 
narrow  lanes  of  the  city  followed  close  by  the  multitude,  to 
which,  no  doubt,  was  added  a curious  throng  from  every  house- 
door,  Jesus  entered  in  through  the  eastern  gate  of  the  temple 
into  the  court  of  the  Jews,  where  the  excited  choir  boys  echoed 
the  song  which  they  had  just  heard,  and  here  at  the  very  heart 
of  Israel,  hailed  Him  as  their  King. 

Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

What  expectation  w’as  there  as  Jesus  approached  Jerusalem? 


What  two  multitudes  escorted  Him  into  the  city? 


206  Life  of  Jesus 

How  did  Jesus  ride  toward  the  city? 


What  did  the  people  say  and  sing  on  the  way? 


What  did  they  mean  by  these  words? 


What  anticipations  of  such  an  occasion  were  expressed  by 
three  ancient  prophets? 


What  did  the  Pharisees  say  at  this  enthusiasm? 


What  was  Jesus*  reply? 


Why  should  He  lament  over  Jerusalem? 


I ntermediate — C hapter  Twenty-nine  207 

What  impression  was  produced  inside  the  city  at  Jesus*  ap- 
proach? 


Did  it,  as  the  Pharisees  anticipated,  lead  to  bloodshed? 


Where  did  Jesus  go  after  He  entered  the  city? 


Topics  for  Individual  Report. 

Describe  from  the  map  and  illustrations,  and  such  other  in- 
formation as  you  can  secure,  so  that  the  rest  of  the  class  may 
imagine  it,  the  roadway  and  the  view  between  Bethany  and 
Jerusalem. 


Tell  in  your  own  language  the  story  of  a similar  entrance  into 
Jerusalem  by  another  prospective  king.  (Found  in  1 Kings 
1:15-40.) 


Just  how  did  the  entrance  of  Jesus  into  Jerusalem  help 
bring  in  the  Kingdom? 


Did  the  doubtful  attitude  of  the  Jerusalemites  constitute 
a crisis  in  Jesus*  life?  How? 


If  you  had  been  an  educated  youth  living  in  Jerusalem  in 
the  days  of  Jesus,  what  would  have  been  your  attitude  toward 
Him?  Take  into  account  your  schooling,  the  influence  of  the 
Pharisees  and  of  the  priesthood,  and  the  environment  of  your 
neighbors,  Jewish  and  Roman.  Set  this  down  in  fifty  words. 


208 


Life  of  Jesus 


Thinking  of  some  special  social  need  of  your  own  community, 
what  do  you  think  would  be  the  campaign  of  Jesus  to-day  in 
order  to  meet  it? 


Put  down  in  a hundred  words  a program  for  a Christian 
solution  for  the  deepest  problems  of  your  own  city  or  town. 


How  can  a young  man  or  woman  now  do  the  best  service  to 
the  city? 


CHAPTER  XXX. 

JESUS’  ATTACK  UPON  THE  CORRUPT 
PRIESTS. 

The  prophetic  anticipation  of  the  Messiah's  coming  to  the  temple: 
Malachi  3:1. 

The  purging  of  the  temple:  Mark  11 : 15-17. 

The  prophetic  quotations  used  by  Jesus:  Isa.  56:7;  Jer.  7:11; 

Mark  14:58.  (Compare  Hosea  6:1-3.) 

The  attitude  of  the  prophets  toward  sacrifice:  1 Sam.  15:22; 
Isa.  1:11-18;  Amos  5:21-24;  Micah  6:7,  8;  Psalm  51:16,  17. 

Imperious  hurries  round  us  throng 
And  anxious  loads  are  everywhere; 

The  daily  care  has  hushed  the  song, 

The  haste  has  crowded  out  the  prayer. 

O,  Thou,  who  in  the  Temple’s  strife 

Didst  cleanse  its  courts  that  men  might  pray, 

Enter,  O Lord,  our  noisy  life 

And  cleanse  a place  for  prayer  to-day. 

The  Situation  in  the  Temple. 

The  Jewish  temple,  the  successor  of  the  simple  tent  of  meet- 
ing, to  which  the  Jews  once  brought  the  incense  of  their  praise, 


Intermediate — Chapter  Thirty 


209 


14' 


11 


was  now  the  fortress  of  priestly  privilege.  In  the  court  of  the 
Gentiles,  a large  plaza,  originally  intended  as  a place  where 
reverent  foreigners  might  come  and  learn  to  love  the  Jewish 
faith,  a market  and  fair  had  been  set  up.  Annas,  the  high  priest's 
father-in-law  and  the  real 
ecclesiastical  leader  of  the 
nation,  had  made  an  arrange- 
ment with  Pontius  Pilate,  the 
Roman  procurator,  that  the 
priests  should  have  all  the 
profit  of  this  outrageous  secular 
enterprise.  * The  excuse  was 
that  the  people  otherwise 
would  bring  unclean  and  im- 
perfect offerings.  The  priests 
had  gradually  moved  on  from 
the  custom  of  examining  pro- 
posed sacrifices,  to  the  point 
where  they  would  accept  practi- 
cally nothing  but  that  which 
was  bought  in  the  temple 
market.  The  opportunity  for 
extortion  was  plain,  and  it  was 
fully  utilized.  At  this  period 
the  common  people  brought 
a great  many  voluntary  as  well 
as  prescribed  offerings,  and  it 
was,  of  course,  natural  for  the 
priests  to  encourage  the  mul- 
tiplication of  gifts  to  placate 
God  or  secure  special  benefits.  For  their  sicknesses,  their  sorrows 
and  their  joys  the  people  came  bringing  their  gifts  of  cattle 
and  grain.  And  the  temple  ministers  were  supported  by  this 
market,  and  the  worship  of  Israel  was  built  upon  the  foundation 
of  graft. 


ii 


is 


General  Plan  of  Temple  and  Courts 
as  Rebuilt  by  Herod.  Drawn  to 
Scale. 

1.  Holy  of  Holies.  2.  Holy  Place.  3.  Tem- 
ple Porch.  4.  Great  Altar  of  Burnt  Offerings. 
5.  Court  of  the  Priests.  6.  Count  of  Israel. 
7.  Court  of  the  Women.  8.  Beautiful  Gate. 
9.  Priests’  Chambers.  10.  “Soreg”  or  Balus- 
trade, within  which  Gentiles  were  not  allowed 
to  go.  11.  Court  of  the  Gentiles.  12.  Solo- 
mon’s Porch.  13.  Royal  Porch.  14.  En. 
trance  to  Castle  of  Antonia. 


The  Indignation  of  Jesus. 

We  get  here  a new  and  interesting  light  upon  the  character 
of  Jesus.  Beneath  the  self-control  we  see  revealed  a heart  of 
fire.  It  has  been  said  that  the  finest  test  of  a man  is  what  makes 
him  indignant.  This  test  Jesus  magnificently  met,  for  there 
is  no  nobler  expression  of  anger*  than  that  against  the  abuse  of 


210 


Life  of  Jesus 


the  weak  by  the  strong.  We  have  already  had  other  evidences 
of  the  ruggedness  of  Jesus’  nature  which  we  ought  to  remember 
as  we  try  to  get  a unified  impression  of  Him.  His  strength 
had  such  various  manifestations:  in  His  self-effacement  as  a 
patient  workman  doing  a humble  duty,  in  His  solitary  conquest 
over  the  triple  temptations  of  young  manhood,  in  His  chivalry 
to  sinners,  in  His  mastery  of  His  enraged  neighbors  at  Nazareth, 
in  His  refusing  a kingly  crown,  in  facing  His  foes  in  Jerusalem 
by  teaching  in  the  holy  place.  We  are  about  to  see  even  grander 
expressions  of  His  manhood  in  the  midst  of  the  tragedy  which 
followed  upon  His  declaration  of  war  against  the  priestly  tyrants 
who  dominated  Jerusalem. 


The  Purging  of  the  Temple. 

Jesus  had,  no  doubt,  recognized  upon  His  previous  visit 
that  He  must  purge  the  holy  place  before  He  could  do  anything 

else.  It  is  often  so  in  a city  which 
needs  moral  reform.  One  of  the 
latest  of  the  prophets  had  fore- 
told that  the  Messiah  should 
come  with  suddenness  to  this 
temple,  and  a still  later  prophetic 
writing,  not  found  in  the  Old 
Testament,  called  “The  Psalms 
of  Solomon,”  had  anticipated  that 
the  Messiah  would  cleanse  Jeru- 
salem. Descending  the  steps 
from  the  court  of  the  Jews,  into 
the  court  of  the  Gentiles,  solitary 
and  alone,  but  watched  with 
amazement  by  the  throng  which 
had  followed  Him  into  the  temple,  Jesus  moved  swiftly  into 
the  midst  of  the  market,  and  seizing  a handful  of  rushes  from 
the  floor,  drove  the  confused  marketmen  and  their  cattle  out  of 
the  enclosure  and  forbade  the  citizens  of  Jerusalem  to  use  this 
open  space  as  a thoroughfare  for  convenience  in  carrying  their 
burdens  across  the  city. 


Driving  Out  the  Money  Changers. 


The  Attack  upon  Priestcraft. 

This  brave  and  striking  action  of  Jesus  was  more  than  an 
attack  upon  priestly  abuses.  It  was  in  principle,  an  assault 
upon  the  system  of  sacrifice  itself.  Jesus’  words  on  this  occa- 


PURIFICATION  OF  THE  TEMPLE 
From  a painting  by  H.  Hofmann. 


Intermediate — Chapter  Thirty 


211 


sion  show  that  He  reverenced  the  temple  because  God  had 
planned  that  it  should  be  “a  house  of  prayer,”  rather  than 
because  animal  sacrifices  were  offered  therein.  In  the  age-long 
controversy  between  the  prophets  and  the  priests,  Jesus  took 
the  side  of  the  prophets,  the  greatest  men  in  Israel's  history, 
who  insisted  that  the  reek  of  blood  and  the  heaping  up  of 
grain  were  not  pleasing  to  God,  but  that  the  only  sacrifice  which 
He  desired  was  that  of  an  humble  and  sincere  heart.  It  is 
possible  that  He  had  long  determined  that  at  a fitting  oppor- 
tunity He  would  strike  a blow  at  this  outgrown  institution, 
through  which  people  paid  penance  of  their  possessions  in 
place  of  the  honest  penitence  of  their  hearts,  and  allowed 
themselves  license  for  sinful  deeds  under  the  cover  of  their 
sacrificial  offerings. 

It  may  have  been  at  this  time  that  He  uttered  that  unfor- 
getable  sentence  about  the  temple  which  was  used  against 
Him  at  His  trial  in  a garbled  form.  Its  original  wording  was 
probably  somewhat  as  follows:  “This  temple  made  with  hands 
shall  be  destroyed.  But  another  will  soon  arise  made  without 
hands.”  That  is,  this  temple  is  doomed  to  destruction  at  the 
hands  of  the  Romans.  But  temples,  with  their  bloody  sacri- 
fices, are  not  essential  to  true  religion;  on  the  contrary  God  is 
raising  up  a spiritual  temple,  not  built  with  hands,  the  temple 
of  a redeemed  humanity.  The  same  thought  is  expressed  in 
different  words  in  Jesus'  conversation  with  the  Samaritan 
woman,  “The  hour  cometh  when  neither  in  this  mountain,  nor 
in  Jerusalem  shall  ye  worship  the  Father.  But  . . . true  wor- 
shippers shall  worship  the  Father  in  spirit  and  truth.” 

The  prophets  had  looked  forward  to  the  day  when  all  Israel 
should  know  the  Lord.  Even  the  Pharisees  differed  in  theory 
from  the  priests  upon  this  matter,  and  had  become  the  nation's 
schoolmasters  so  as  to  teach  each  Israelite  how  to  know  and 
worship  God.  They  had,  however,  as  we  have  learned,  gradually 
substituted  the  knowledge  of  legal  traditions  for  direct  com- 
munion with  the  Father. 

In  the  light  of  the  cleansing  of  the  temple  by  Jesus  how 
startling  seems  the  fulfilment  of  the  saying  of  that  staunch 
old  Jerusalem  prophet,  Jeremiah: 

“I  will  put  my  law  in  their  inward  parts, 

And  in  their  heart  will  I write  it; 

And  I will  be  their  God, 

And  they  shall  be  my  people; 


212 


Life  of  Jesus 


And  they  shall  teach  no  more  every  man  his  neighbor, 

And  every  man  his  brother,  aying,  Know  the  Lord: 

For  they  shall  all  know  me, 

From  the  least  of  them  unto  the  greatest  of  them.” 

And,  again,  read  the  saying  of  Zechariah,  the  prophet  of  a 
restored  temple : 

“ Every  pot  in  Jerusalem  and  in  Judah  shall  be  holy  unto  the  Lord  of 
hosts  . . . 

And  there  shall  be  no  more  a trafficker  in  the  house  of  the  Lord  of  hosts.” 

As  the  marketmen  and  their  cattle  fled,  at  once  there  came 
flocking  into  the  temple  a crowd  of  the  lame,  the  sick  and  the 
poor,  groups  of  Gentiles  who  once  more  had  access  to  the  place 
of  prayer,  and  companies  of  children  who  again  recognized 
the  Master  as  the  nation’s  leader.  Such  was  the  brave  and 
noble  presentation  which  Jesus  made  of  His  divine  claims.  As 
He  had  attacked  the  Pharisees  without  compunction,  so  now 
He  attacked  priestcraft  without  mercy.  Jesus  never  destroyed 
except  to  put  something  better  in  its  place;  and  as  men  saw  the 
wrong  of  injustice  and  the  uselessness  of  blood  sacrifices,  they 
also  began  to  see  how  much  more  a genuine  and  direct  commun- 
ion with  God  might  mean  to  themselves  and  to  their  nation. 

Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

What  anticipation  is  found  in  the  Book  of  Malachi  as  to 
the  coming  of  the  Messiah  to  Jerusalem? 


Tell  the  story  of  the  purging  of  the  temple. 


Against  what  abuses  was  it  a protest? 


Of  what  three  prophetic  quotations  did  Jesus  make  use  in 
purging  the  temple? 


Intermediate — Chapter  Thirty  213 

What  was  the  meaning  of  His  reference  to  Hosea  6:1-3? 


After  reading  the  five  quotations  referred  to  from  the  proph- 
ets, state  their  attitude  toward  the  sacrifices. 


The  Temple  Area  in  the  Time  of  Christ. 
From  Selous’  picture  of  Jerusalem  in  its  Grandeur. 


What  was  Jesus’  attitude  as  to  the  sacrifices? 


Topics  for  Individual  Report. 

Read  the  last  part  of  the  fifteenth  chapter  of  I Samuel  and 
tell  why  it  was  that  Samuel  protested  against  the  sacrifices 
of  Saul. 


Read  the  first  part  of  the  first  chapter  of  Isaiah  and  explain 
the  situation  in  Judea  which  caused  Isaiah  to  believe  sacrifices 
were  of  little  value. 


214 


Life  of  Jesus 


Read  the  first  part  of  Amos  5 and  explain  the  situation  in 
northern  Israel,  which  caused  Amos  to  disown  sacrifices. 


Read  the  third  chapter  of  Micah  and  explain  what  there  was 
in  the  character  of  the  princes  of  Israel  which  caused  Micah 
to  disbelieve  in  sacrifices. 


Read  the  first  part  of  Psalm  51,  and  explain  why  the  indi- 
vidual there  mentioned  finds  sacrifices  unsatisfying. 


If  Jesus  should  enter  our  own  church  to-day  what  would 
He  remove  from  it? 


What  can  we  do  to  make  our  church  worthy  of  the  approval 
of  Jesus? 


What  would  Jesus  find  to-day  in  our  market  places,  against 
which  He  would  protest  as  being  an  obstacle  in  the  way  of 
His  Kingdom? 


CHAPTER  XXXI. 

THE  CONSPIRACY  AGAINST  JESUS. 

The  rapt  attention  of  the  people  to  Jesus:  Luke  19:48;  21:38. 
The  priests ’ challenge:  Mark  11:  27-33. 

The  Pharisees’  attempt  to  entangle  Jesus:  Mark  12:13-17,  38-40. 
The  Sadducees’  attempt  to  overwhelm  Him  in  controversy:  Luke 
20:27-40. 

Some  friendly  visitors  to  Jesus:  Mark  12:28-34;  John  12:20-36. 


Intermediate — Chapter  Thirty -one 


215 


The  conspiracy  against  Jesus:  Mark  14:1,  2,  10,  11. 

The  generous  widow:  Mark  12:41-44. 

The  next  morning  when  Jesus  came  in  from  Bethany  to 
Jerusalem  the  court  of  the  Gentiles  was  crowded.  With  dif- 
ficulty He  pressed  His  way  to  the  top  of  the  steps  at  the  edge 
of  the  platform  which  led  to  the  inner  colonnade  and  inclosure. 
His  coming  was  recognized  with  shouts  and  song.  The  prophet 
of  Nazareth  was  the  central  figure  in  Jerusalem  that  day. 


5 

i'iW 

m 

The  Challenge  of  Jesus’  Authority. 

But  His  supremacy  was  not  to  be  unquestioned. 

Hardly  had  Jesus  found  His  way  to  a high  and  central  spot 
where  all  could  see  and  hear  Him  when  there  came  out  from 
the  priests’  chambers  an  imposing  company.  Escorted  by  a 
body  of  scribes  of  the  Pharisees  and  members  of  the  religious 
assembly  of  the  Jews,  came  Caia- 
phas  the  High  Priest  and  Annas 
his  father-in-law,  the  most  power- 
ful man  in  the  nation.  In  reli- 
gious authority  and  official  pomp, 
in  historic  dignity  and  splendor 
of  costume  no  company  of  similar  / gj 
impressiveness  to-day  can  be  com- 
pared, short  of  that  of  the  Pope 
and  the  College  of  Cardinals  as 
they  might  appear  before  a vast 
concourse  in  front  of  St.  Peter’s 
at  Rome.  The  great  congregation 
outside  bowed  in  reverent  pros- 
tration. The  dialogue  that  fol- 
lowed gets  part  of  its  force  from 
the  fact  that  it  was  overheard  by 
at  least  a part  of  this  throng. 

“By  what  authority  are  you  doing  these  things?  And  who 
gave  you  this  authority?”  asked  the  High  Priest  sternly. 

We  can  imagine  the  trepidation  with  which  the  Galilean 
fishermen  heard  this  question  from  the  lips  of  one  whose  office 
they  had  from  childhood  been  taught  to  regard  as  that  of  the 
direct  representative  of  Jehovah.  What  indeed  could  their 
friend,  a carpenter,  unlettered,  unordained,  say  to  such  a ques- 
tion, a question  which  the  High  Priest  was  bound  to  ask? 

They  were  amazed  to  see  that  Jesus  was  quite  self  possessed. 


The  Enemies  op  Jesus. 
(Copyright,  1895,  by  J.  J.  Tissot.  Cour- 
tesy of  McClure  Tissot  Co.) 


216 


Life  of  Jesus 


“Let  me  ask  you  a question  first,”  replied  Jesus  courteously 
but  firmly.  “If  you  answer  me  fairly,  then  I will  tell  you  by 
what  authority  I am  doing  these  things.  Who  gave  John  the 
Baptist  authority  for  his  baptizing — did  it  come  from  heaven — 
or  from  men?” 

The  word  of  Jesus  struck  like  a thunderbolt.  Its  import  was 
clear  as  lightning.  If  they  should  say,  “ It  came  from  men,” 
what  would  this  congregation,  who  looked  upon  John  as  a 
martyred  saint,  do  to  them?  If  they  should  acknowledge  that 
it  came  from  God,  this  successor  of  John  would  need  only  to 
ask,  “Why  then  did  you  not  believe  in  him?”  to  put  them  to 
still  greater  confusion. 

“Answer  me,”  said  Jesus  quietly. 

“We — do  not  know,”  some  of  them  stammered. 

“Then  I will  not  tell  you  by  whose  authority  I act,”  responded 
Jesus,  closing  the  conversation. 

It  was  a dangerous  position  in  which  Jesus  had  been  placed, 
for  the  priestly  body,  with  the  learned  scribes  as  experts, 
assumed  the  right  to  prevent  what  they  decided  to  be  heretical 
discourses,  in  this  plaza  of  the  temple.  Jesus  had  not  only 
postponed  their  silencing  Him  at  this  time,  but  by  sounding 
the  venerated  name  of  John  He  became  sure  of  the  favorable 
attention  of  the  multitude. 

A Question  of  Patriotism. 

The  Gospels  give  us  fragments  of  the  addresses  of  Jesus  in 
the  temple,  but  they  also  tell  us  that  He  was  interrupted  that 
day  by  concerted  endeavors  on  the  part  of  His  enemies  to  dis- 
lodge Him  in  the  confidence  of  the  people. 

Some  Pharisees,  among  them  a few  renegade  Jews  who  were 
subservient  courtiers  of  the  Roman  authority,  met  Him  and, 
pretending  that  they  admired  His  candor  and  fearlessness, 
asked  Him  to  say  frankly,  whether  He  believed  in  giving  tribute 
to  Caesar.  If  He  should  say,  No,  He  would  thereby  assume 
to  be  a Messiah  with  revolutionary  aims,  and  they  could  have 
Him  arrested  of  high  treason.  If  He  should  say.  Yes,  then 
they  could  persuade  the  people  that  He  was  no  patriot. 

“You  hypocrites!”  exclaimed  Jesus  in  indignation.  “Why  do 
you  ask?  Show  me  some  of  the  tribute  money.” 

Some  one  held  up  a denarius. 

“Whose  portrait  and  name  do  you  see  on  this  coin?”  asked 
Jesus  of  its  owner. 


Intermediate — Chapter  Thirty-one 


217 


“The  Emperor’s.” 

The  very  fact  that  they  used  the  Roman  coin  showed  that 
they  owed  at  least  protection  to  the  Romans. 

“Then  what  belongs  to  the  Emperor  pay  to  the  Emperor  — 
and  pay  God  what  belongs  to  God.” 

Abruptly  Jesus  turned  to  the  multitude  before  Him  and 
said,  “Beware  of  these  Pharisees  in  their  long  silken  robes, 
who  insist  upon  your  prostrations  in  the  market  places  and 
who  seize  the  principal  seats  in  your  synagogues  and  dinners. 
These  are  the  men  who  gulp  down  widows’  houses.  They 
strain  at  a gnat  and  swallow  a camel.  They  tithe  the  tiniest 
garden  seeds,  and  they  leave  undone  justice  and  mercy  and 
faith.  Do  as  they  say,  but  do  not  do  as  they  do.  Their  deeds 
deserve  nothing  but  condemnation.” 

By  this  time  his  solicitous  questioners  had  become  invisible. 

The  Endeavor  of  the  Sadducees  to  Entangle  Him. 

The  same  day,  inspired  no  doubt  from  the  same  source,  came 
some  Sadducees  to  try  to  entangle  Him.  The  Sadducees  were 
theologically  the  bitter  enemies  of  the  Pharisees,  but  they  were 
at  one  in  their  wish  to  be  undisturbed.  For  the  Sadducees 
were  an  aristocratic  party,  chiefly  of  priests,  holding  the  most 
conservative  views,  but  chiefly  interested  in  keeping  their 
priestly  privileges.  Their  special  difference  of  thought  with 
the  Pharisees  and  the  rest  of  their  race  was  about  immortality. 
The  Jews  in  general  had  been  taught  by  the  Pharisees  to  believe 
that  the  souls  of  the  righteous  were  to  come  back  in  their 
reanimated  bodies  to  the  earth,  either  as  at  present  or  renewed, 
and  thus  live  immortally.  The  Sadducees,  on  the  other  hand, 
held  the  more  ancient  view  that  the  soul  continues  in  the 
shadowy  land,  called  Sheol,  forever.  So  they  approached  Him 
with  an  illustration  by  which  they  had  probably  often  reduced 
to  absurdity  the  matter-of-fact  immortality  of  the  Pharisees. 
It  was  about  a woman  who,  being  left  a widow,  and  childless, 
according  to  the  olden  custom  was  married  by  her  late  hus- 
band’s brother,  and,  upon  his  death,  by  his  other  brothers,  in 
turn  until  she  had  had  seven  husbands.  “When  they  all  come 
back  to  earth,  whose  wife  will  she  be?” 

Jesus  would  not  take  lightly  the  subject  upon  which  He  had 
the  most  certain  convictions.  His  reply,  in  brief,  was  this: 
“You  do  not  understand  either  our  Scriptures  or  the  power  of 
God.  The  Scriptures  tell  us  that  God  said;  ‘I  am  the  God  of 


218 


Life  of  Jesus 


Abraham,  of  Isaac  and  of  Jacob/  Now  the  living  God  is  not 
the  God  of  poor  lifeless  shades;  He  is  the  God  of  the  living. 
His  sons  never  die;  they  are  the  sons  of  God,  sons  of  the  res- 
urrection. And  as  for  your  question,  the  sons  of  this  age 
marry,  but  the  sons  of  that  age  do  not  live  in  a world  of  marrying. 
Their  life  is  that  of  the  Sons  of  the  Mighty.” 

This  reply,  while  it  confuted  the  shallow  reasoning  of  the 
Sadducees,  was  not  any  more  satisfying  to  the  Pharisees. 
Jesus  evidently  did  not  believe  that  immortality  is  an  earthly 
paradise,  devoted  to  housekeeping  and  money-getting.  After 
His  death  His  disciples  remembered  His  noble  faith,  that  there 
is  no  death  to  any  of  God’s  children. 

By  such  responses  as  these  Jesus  strengthened  His  hold 
upon  the  eager  attention  of  the  capital  city,  especially  intent 
at  its  central  religious  and  patriotic  festival  upon  whatever 
touched  the  matters  of  the  soul. 

A Few  Friendly  Faces. 

During  the  rest  of  the  day  He  was  visited  by  various  indi- 
viduals and  groups  of  a more 
friendly  character.  A candid 
scribe  of  the  Pharisees,  who  asked 
Him  for  a summary  of  the  Law, 
was  charmed  to  hear  the  two 
golden  sayings  by  which  Jesus 
showed  that  He  had  caught  the 
very  spirit  of  the  holy  oracles. 
Some  Greeks  who  were  present 
in  the  city  and  who  had  listened 
to  Him  came  to  urge  Him  to  go 
with  them  and  teach  in  their 
own  country.  At  this  invitation 
from  representatives  of  the  nation 
which  more  than  any  other  had 
sought  for  inward  and  outward 
beauty  Jesus  was  deeply  stirred. 
“No,”  He  said,  “the  time  has  come  for  me.  Those  who  love 
their  own  lives,  lose  them.  Yet  I am  indeed  perplexed.  . . . 
What  shall  I say?  ‘Father,  bring  me  safe  out  of  this  time  of 
trial?’  No,  for  this  very  thing  I come  unto  this  time.  I must 
say:  ‘Father,  honor  thine  own  name.’  ” 

He  would  not  flee.  He  might  not  now  even  teach  elsewhere. 


Intermediate — Chapter  Thirty-one 


219 


He  must  not  give  up  His  task.  Here  He  must  honor  God, 
even  if  it  cost  Him  His  life. 

On  the  way  out  of  the  temple,  as  they  were  returning  to 
Bethany  at  evening,  Jesus  ever  alert  to  the  finer  expressions 
of  human  goodness,  called  the  attention  of  His  friends  to  a 
touching  incident.  One  poor  widow  came  quietly  up  to  one 
of  the  metal  coffers  by  the  door,  placed  there  for  freewill  thank- 
offerings,  down  which  pompous  Pharisees  were  rattling  their 
ostentatious  gifts,  and  dropped  in  the  smallest  of  coins,  evi- 
* dently  all  her  livelihood  for  the  day.  “In  the  Father’s  sight,” 
said  Jesus  kindly,  “has  she  not  put  in  more  than  anybody  else?” 

Jesus  Must  be  Done  Away. 

By  the  purging  of  the  temple  Jesus  had  made  the  priests 
His  foes.  His  silencing  of  the 
Sadducees  made  the  priestly  party 
even  ipore  bitter  against  Him. 

The  Pharisees  had  already  con- 
demned Him  officially  when  He 
was  in  Galilee  and  now  He  had 
confronted  them  in  Jerusalem  and 
by  denying  their  authority  to 
silence  Him  had  begun  to  turn  the 
populace  against  them.  It  was 
evident  that  if  Jesus  were  per- 
mitted to  continue,  He  would  end 
both  the  sacrificial  system  and 
the  dominion  of  the  scribes.  He 
had  steadily  refused  to  stir  up  a 
revolt  and  had  disowned  any  in- 
tention of  subverting  the  Roman 
rule,  but  already  Jerusalem,  with  its  concourse  of  excited  pil- 
grims from  all  Israel,  was  His  audience  and  seemed  likely  to  turn 
to  His  discipleship. 

Persuasion,  threats,  intellectual  fencing  had  failed  to  swerve 
the  Nazarene.  But  one  thing  was  left  to  do — assassinate  Him. 
To  this  priests  and  scribes  agreed,  and  in  this  cowardly  purpose 
inveterate  enemies  joined  hands. 

• The  Conspiracy. 

Although  the  Pharisees  had  for  a long  time  been  trying  to 
put  a stop  to  the  influence  of  Jesus,  they  fall  into  the  back> 


220 


Life  of  Jesus 


ground  as  soon  as  the  plot  for  His  destruction  gets  under  way. 
No  doubt,  some  of  them  were  numbered  among  the  priests  and 
the  Sanhedrin,  but  the  leadership  in  the  destruction  of  Jesus 
was  in  the  hands  of  the  priestly  party. 

The  first  thought  of  the  priests  was  that  it  would  not  do  to 
throw  Jerusalem  into  a turmoil  during  the  feast,  by  interfering 
with  the  teaching  of  Jesus.  It  became  evident,  however,  that 
He  was  taking  such  good  advantage  of  this  occasion  that  they 
must,  at  any  cost,  bring  His  work  to  a close  before  He  got 
possession  of  the  mind  and  heart  of  Jerusalem.  It  seemed  • 
wise,  therefore,  if  possible,  to  arrest  Him  secretly  some  evening 
and  get  Him  into  the  hands  of  the  Romans,  so  that  when  His 
friends  and  partisans  learned  in  the  morning  of  His  capture, 
the  blame  could  be  thrown  upon  the  Romans,  and  it  would 
be  impossible  to  release  Him.  In  order  to  bring  this  about 
it  was  .desirable  that  some  one  should  be  found  who  knew  the 
places  where  Jesus  resorted,  and  who  could  lead  a sufficient 
company  of  officers  to  surround  and  arrest  Him.  At  the  very 
moment  of  need  such  a person  appeared  in  Judas  Iscariot. 

Judas  the  Traitor. 

The  character  of  Judas  has  long  been  the  subject  of  study. 
Dante  places  him  in  the  lowest  abyss  of  the  Inferno,  among 
those  who  were  traitors  to  their  kind.  It  has  been  common  to 
think  of  him  as  the  worst  man  who  ever  lived.  John  Ruskin 
was,  no  doubt,  nearer  right  when  he  asserted  that  Judas  was 


“ only  a common  money  lover.”  While  he  must  have  had  some 
hopeful  qualities  in  order  to  have  attracted  the  attention  of 
Jesus,  the  question  “Will  it  pay?”  soon  began  to  be  the  test 


Intermediate — Chapter  Thirty-one 


221 


by  which  he  guided  all  his  actions.  During  the  slow  progress  of 
the  Galilean  ministry  he  had  managed  to  become  chosen 
treasurer  of  the  small  funds  which  the  Twelve  held  in  common, 
and  in  the  use  of  these  he  had  been  a thief. 

Apparently  he  had  become  convinced  that  the  cause  of  Jesus 
was  hopeless,  and  he  determined  to  stand  out  from  under  it 
and  leave  his  comrades  and  his  Master  in  the  lurch.  Even 
in  doing  this  he  thought  he  might  as  well  get  whatever  advan- 
tage there  was  possible.  He  had  perhaps  excused  himself  on 
the  ground  that  it  was  plain  that  Jesus  was  going  to  be  captured, 
anyway. 

Just  at  the  moment  when  the  priests  needed  help  he  came  to 
them  and  offered  to  co-operate  in  their  plot.  Whether  they 
made  a definite  offer  of  money  at  the  time,  or  promised  to  pay 
him  a suitable  amount,  we  do  not  know.  It  would  hardly 
seem  credible  that  Judas  would  have  accepted  so  small  a sum 
as  the  thirty  pieces  of  silver,  amounting  in  modem  spending 
value  to  not  more  than  as  many  dollars,  unless  indeed  they 
persuaded  him  that  his  part  in  the  conspiracy  was  such  a trifling 
one  that  it  deserved  no  larger  recompense.  It  is  a significant 
fact  that  Judas  sold  his  Master  for  what  was  the  price  of  a 
common  slave.  He  agreed  to  dog  Jesus’  footsteps,  and  at  the 
first  suitable  opportunity  to  discover  to  them  some  place  where 
Jesus  would  be  in  retirement  during  the  evening,  when  they 
would  place  in  his  charge  a sufficient  body  of  soldiers  to  appre- 
hend Him. 


Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 
How  was  Jesus  received  by  the  Jerusalem  people? 


What  challenge  did  the  priests  make  Jesus  when  He  began 
to  teach  in  the  temple? 


How  did  Jesus  answer  them? 


222  Life  of  Jesus 

What  was  the  dilemma  in  which  He  placed  the  priests  by 
this  reply? 


What  question  about  taxation  did  the  enemies  of  Jesus  ask 
Him? 


What  were  the  two  difficult  positions,  in  one  of  which  they 
hoped  to  place  Him  through  His  reply? 


What  was  Jesus’  answer? 


What  opinion  did  Jesus  express  of  the  Pharisees? 


By  what  question  did  the  Sadducees  endeavor  to  perplex 
Jesus? 


What  was  their  idea  of  the  future  life? 


What  idea  was  held  by  the  Pharisees? 


What  idea  did  Jesus  express? 


Tell  about  some  friendly  people  who  came  to  Jesus. 


Intermediate — Chapter  Thirty-one 


223 


Tell  the  story  of  the  widow. 


To  what  determination  did  the  priests  feel  driven? 


What  was  the  character  of  Judas? 


What  part  did  he  play  in  the  plan  to  take  the  life  of  Jesus? 


Topics  for  Individual  Report. 

Locate  on  the  chart  of  the  temple  in  your  textbook,  by 
dotted  lines,  the  place  where  the  priests,  the  Sadducees  and 
Jesus  entered  the  temple,  and  mark  by  crosses  the  place  where 
they  met  each  other.  (The  class  will  discuss  the  accuracy  of 
this  work  and  transfer  it  to  their  own  books.) 


For  what  different  purposes  were  the  following  gifts  applied: 
The  temple  tax,  the  tax  concerning  which  the  priests  asked 
Jesus,  and  the  contribution  made  by  the  widow? 


State  in  one  hundred  words  some  of  the  ennobling  influences 
which  had  surrounded  Judas  during  his  acquaintance  with 
Jesus. 


What  motive  led  the  Pharisees  and  priests,  who  usually 
differed  with  each  other,  to  unite  in  a conspiracy  against  Jesus? 


224 


Life  of  Jesus 


What  would  probably  have  occurred  if  Jesus  had  been  left 
unhindered  in  Jerusalem? 


How  is  a modern  Christian  ever  a traitor  to  Jesus? 


CHAPTER  XXXII. 

JESUS’  ATTITUDE  IN  THE  FACE  OF  DEATH. 

Jesus’  faith  in  personal  immortality:  Mark  14:28;  12:25-27; 
John  14:  1-3,  18,  19. 

Jesus’  faith  m the  future  of  the  Kingdom:  Mark  13:4-23;  Matt. 
24:  14. 

The  last  supper:  Mark  14:12-31. 

The  agony  in  Gethsemane:  Mark  14:26,  32-42. 

Jesus  knew  that  He  must  die. 

He  was  familiar  with  the  history  of  other  prophets.  He  had 
watched  the  persecution  of  John.  He  recognized  the  spirit 
of  the  men  about  Him. 

Just  as  He  was  at  the  summit  of  His  opportunity,  He  was  to 
be  sacrificed  to  the  selfish  interests  of  the  two  dominant  religious 
parties  of  His  race.  What  was  the  attitude  of  Jesus  in  the  face 
of  such  a tragedy? 

Jesus  was  not  unprepared  for  His  fate.  The  Gospels  imply 
that  ever  since  His  spiritual  experience  upon  Mount  Hermon 
the  conviction  had  grown  that,  whatever  the  response  Jeru- 
salem might  make  to  His  teachings,  He  would  be  but  one  more 
of  her  prophets  whom  she  should  slay. 

The  whole  attitude  of  Jesus  toward  death  is  summed  up  in 
His  word  to  the  Greeks  who  came  to  Him  during  the  Pass- 
over:  “The  way  for  a man  to  lose  his  life  is  to  love  it  too  much.” 
In  saying  this  Jesus  stood  beside  other  heroes  who  could  say 
with  our  modern  Stevenson: 

“ My  undissuaded  heart  I hear 
Whisper  courage  in  my  ear  . . . 

To  laugh,  to  love,  to  live,  to  die.” 

No  doubt,  like  others  who  have  found  death  in  the  path  of 
duty,  He  did  not  know  all  that  His  death  should  do,  but  He 


I nter mediate — C hapter  Thirty-two 


225 


knew,  as  the  soldier,  the  sailor,  the  father  knows  who  chooses 
to  die  when  to  live  and  let  others  die  means  dishonor,  that 
life  reaches  its  noblest  estate  only  when  it  is  sacrificed.  Many 
have  believed  that  the  description  of  the  suffering  servant  in 
the  53d  of  Isaiah,  who  was  “despised  and  rejected  of  men” 
and  “led  to  slaughter,”  persuaded  Jesus  that  it  was  within  the 
Father’s  will  that  the  Messiah  should  die  in  shame,  rather 
than  immediately  triumph,  while,  after  He  “poured  out  his 
soul  unto  death,”  in  some  mysterious  way  He  should  “see  of 
the  travail  of  his  soul  and  be  satisfied”  in  that  He  had  been  the 
means  of  rescue  to  many. 

Jesus’  Faith  in  Immortality. 

But  though  Jesus  expected  to  die,  He  did  not  expect  His 
spirit  to  perish.  As  we  have  learned  from  His  dialogue  with 
the  Sadducees,  His  faith  in  the  Father  lifted  Him  above  such 
a despair.  He  did  not  even  think,  as  they  did,  that  He  might 
survive  as  a lifeless  shade  in  Sheol.  Nor  did  He  accept  the 
belief  of  the  Pharisees  that,  while  a few  heroes,  like  Enoch  and 
Moses  and  Elijah,  had  been  translated  to  the  heavens,  most 
men  would  come  back,  in  their  reanimated  bodies,  to  this  earth 
when  it  was  renovated  for  them.  We  may  accept  as  true  to 
the  conviction  of  Jesus,  if  not  His  very  words,  the  sayings  which 
John  represents  Him  as  giving  to  His  disciples  on  the  night 
before  His  death:  “In  my  Father’s  house  are  many  abiding 
places.  There  I am  going,  to  make  a place  ready  for  you.” 
But  that  Jesus  did  not  think  His  life  after  death  was  to  be 
separate  in  knowledge  and  interest  from  this  earth  and  His 
friends  upon  it  is  seen  by  the  other  words  which  John  gives: 
“If  I go  I will  send  the  Comforter  to  you  ....  He  shall  take 
my  words  and  shall  explain  them  to  you  ....  I will  see 
you  again,  and  your  heart  shall  rejoice.”  In  some  spiritual 
way  Jesus  expected  that  He  would  very  soon  manifest  Himself 
to  His  friends  in  their  daily  life.  This  Comforter,  this  “Spirit 
of  Christ”  as  Paul  calls  it,  is  to  continue  the  Messianic  work, 
for  He  will  “convict  the  world  of  its  sin,  bring  to  it  a new  con- 
ception of  righteousness  and  set  up  a new  standard  of  judgment” 
and  gradually  “guide  the  disciples  into  all  truth.”  In  more 
than  one  of  the  Gospels  the  promise  is  that  His  presence  shall 
be  a help  in  doing  their  daily  duties  and  in  setting  up  there  the 
Kingdom  of  Heaven. 


226 


Life  of  Jesus 


Jesus’  Expectancy  for  the  Kingdom. 

Concerning  the  future  of  that  kingdom  on  earth  we  find  it 
hard  to  learn  just  how  far  Jesus  was  able  to  foresee.  At  least 
one  quotation  crept  into  the  Gospels  from  an  apocalyptic 
(that  is,  an  allegorical-prophetic)  book  written  many  years 
after  the  death  of  Jesus,  and  was  attributed  to  His  lips.  Such 
enthusiastic  “tracts  in  bad  times”  were  favorite  reading  in  the 
days  of  trial  in  the  early  church.  We  have  one  such  in  our 
New  Testament  in  the  Book  of  Revelation.  We  find  in  them 
all  the  idea  that  in  the  immediate  future  are  to  be  persecutions 
and  trials  and  that  one  of  these  early  trials  is  to  be  the  destruc- 
tion of  the  city  of  Jerusalem.  Surely  Jesus  was  statesman 
enough  to  realize  that  the  restless  and  uncompromising  spirit 
of  the  Pharisees,  which  soon  became  well  nigh  insane  in  its 
bigotry  and  obstinacy,  could  bring  nothing  else  but  bloodshed 
and  ruin.  It  is  pleasant  to  think  that  He  may  have  had  the 
tender  foresight  to  warn  His  followers  to  avoid  the  horrors  of 
the  siege  that  came  during  the  next  generation,  so  that,  as 
history  tells  us,  the  Christian  community  made  its  escape  while 
yet  the  gates  were  open. 

There  is  no  doubt  too  that  Jesus  believed  that  the  Kingdom 
of  Heaven  was  to  become  worldwide.  His  Father  was  the  Father 

of  all  men  everywhere,  and 
not  merely  of  Jews.  From 
His  early  ministry  the  great 
parables  of  the  Sower,  the 
Leaven,  the  Great  Supper, 
the  Lost  Sheep,  had  taken 
for  granted  the  exceeding 
broadness  of  the  love  and 
purpose  of  God.  His  heart, 
that  had  been  so  quick  to 
welcome  the  faith  of  a Ro- 
man centurion,  a Syro-Phoe- 
nician  woman,  the  Samari- 
tans and  the  Greeks,  was  in 
accord  with  the  noblest  of 
the  prophets,  who,  like  the  author  of  the  87th  Psalm,  sang  of: 

“Rahab  and  Babylon  as  among  them  that  know  me. 

Behold,  Philistia,  and  Tyre?  with  Ethiopia; 

This  one  was  born  there/ ? 


1 ntermediate — C hapter  Thirty -two 


227 


or  who,  like  Joel,  represented  God  as  saying: 

“ Afterward  I will  pour  out  my  spirit  upon  all  flesh  . . . 

And  whosoever  calleth  upon  the  name  of  Jehovah  shall  be  saved.” 

The  Christian  world  has  rightly  accepted  as  the  resurrection 
message  of  its  Master  those  words  found  in  Mark: 

“Go  ye  into  all  the  world, 

And  preach  the  Gospel  to  every  creature.” 

The  Last  Supper. 

On  Sunday,  Monday,  and  Tuesday  of  the  Passover  week 
Jesus  taught  in  the 
temple.  Wednes- 
day and  Thursday 
it  is  believed  He 
spent  in  solitary 
rest  in  Bethany  or 
upon  the  slopes  of 
the  Mount  of  Olives. 

Thursday  Jesus 
sent  Peter  and  John 
into  Jerusalem  to 
complete  a private 
arrangement  which 
He  had  made  with 
a friend  that  His 
guest-chamber 
should  be  fi  1 1 e d 
with  a table  and  couches  so  that  Jesus  might  there  celebrate 
the  Passover  with  the  Twelve.  Jesus  had  in  some  way  become 
aware  of  the  alienation  of  Judas,  and  He  designed  that  Judas 
might  not,  by  discovering  beforehand  where  they  were  to  meet, 
be  able  to  arrest  Him  before  He  had  said  His  parting  words  to 
His  friends. 

When  the  Twelve  came  into  the  room  where  the  couches 
were  arranged  for  the  ceremonial,  there  was  an  unseemly 
crowding  toward  the  head  of  the  table,  in  order  that  each  might 
secure  one  of  the  seats  of  honor.  Jesus  uttered  no  rebuke,  but 
after  all  had  reclined  He  retired  to  an  ante-room,  and  soon 
came  in,  his  cloak  removed,  girdled  with  a towel  and  carrying 
a basin  of  water — in  short,  attired  as  a slave.  Silently  He  knelt 
at  the  back  of  each  couch  and  began  to  wash  His  disciples’ 
feet.  All  were  ashamed  to  see  the  servile  task  performed  by 


The  Tomb  of  David. 

The  room  shown  as  the  coenaculum,  or  upper  chamber,  is 
in  this  building  under  the  cross. 


228 


Life  of  Jesus 


their  Teacher,  though  only  Simon  objected.  When  Jesus  was 
seated  again,  He  explained  himself.  “Do  you  understand  what 
I have  been  doing?  The  kings  of  the  Greeks  and  the  Romans 
are  accustomed  to  lord  it  over  them.  But  it  is  not  to  be  so 
with  you.  On  the  contrary,  those  who  are  greatest  must 
become  like  the  youngest,  and  the  chief  is  he  who  serves.” 

As  they  were  eating  the  supper  Jesus  said:  “This  very  night 
they  will  strike  down  your  shepherd,  and  His  sheep  will  be 
scattered.  Simon,  listen.  The  Tempter  has  demanded  leave 
to  sift  you  like  wheat.  But  I have  prayed  for  you,  Simon, 
that  your  faith  shall  never  fail.  And  I look  to  you,  when  you 
have  been  turned  again,  to  strengthen  your  brothers.” 

Simon  sprang  to  his  feet. 

“Me  fail?”  he  shouted.  “I  shall  never  fail  you.  If  every 
one  else  falls  away  from  you,  I never  will.  With  you  I am  ready 
to  go  to  dungeon,  yes,  even  to  death.” 

The  rest,  too,  excitedly  swore  an  oath  of  eternal  allegiance. 

“And  yet,”  said  Jesus  sadly,  “I  fear  that  before  cockcrow 
you  will  more  than  once  have  disowned  me.” 

“Are  any  of  you  armed?”  Jesus  asked  anxiously. 

Learning  that  some  were  thus  protected  against  surprise, 
Jesus  continued  His  conversation. 

Jesus’  Memorial. 

After  the  meal  was  over  Jesus  took  some  of  the  unleavened 

flat  cakes  and  an  untouched  cup  of 
wine,  and  stood  up.  He  broke 
the  bread  in  pieces,  and  gave  a 
morsel  to  each,  and  said, 

“ Take  it  and  eat  it.  This  is  my 
body.” 

Then  He  took  the  wine  cup 
and  carried  it  to  each : 

“ This,”  he  said,  “ is  my  covenant- 
blood.” 

And  Paul  says  that  he  added, 
“Continue  to  do  this  as  a remem- 
brance of  me.” 

In  after  years  the  early  Chris- 
tians observed  this  custom.  At 
the  end  of  a common  meal,  in 
Head  of  Christ.  the  home  or  where  several  of  them 

From  da  Vinci’s  “Last  Supper.”  were  together,  they  would  set 


THE  LAST  SUPPER. 
From  a painting  by  Eamans. 


Intermediate — Chapter  Thirty-two 


229 


apart  some  bread  and  some  wine,  and  as  they  solemnly  ate  and 
drank,  one  would  say,  repeating  the  words  of  Jesus,  “This  is 
my  body;  this  is  my  covenant-blood.”  And  as  they  did  so  with 
reverent  and  loving  hearts,  the  spirit  of  Jesus  became  real  to 
them,  and  gave  fresh  meaning  to  the  words  of  Jesus. 

For  this  was  Jesus’  last  and  greatest  parable.  Among  all 
the  words  that  Jesus  spoke  the  night  before  His  death,  these 
two  are  conspicuous.  “This  is  my  body” — I am  your  daily 
food.  “This  is  my  covenant-blood” — I am  helping  you  to 
keep  the  covenant  of  love  between  you  and  the  Father.  These 
are  the  ways  that  the  Comforter,  His  Spirit,  brings  the  living 
Christ  unto  our  daily  life. 

Because  of  abuses  that  crept  in,  the  Lord’s  Supper  was  by 
and  by  separated  from  the  daily  meal,  but  it  was  the  intention 
of  Jesus  that  every  common  meal,  shared  together  in  brother- 
hood, should  be  a Lord’s  Supper;  and  that  a cup  of  cold  water, 
given  in  love,  should  be  a veritable  holy  communion. 


The  Last  Supper.  By  Leonardo  da  Vinci. 


This  picture  represents  the  consternation  of  the  disciples  on  being  told  by  Jesus  that  one 
of  them  should  betray  Him.  Their  names  beginning  on  the  left  are:  Bartholomew,  James 
the  son  of  Alphseus,  Andrew,  Judas,  Peter  leaning  behind  Judas,  John,  James  the  brother 
of  John  leaning  behind  Thomas,  Thomas,  Philip,  Matthew,  Thaddseus,  and  Simon  the 
Canansean. 

After  the  last  supper  Jesus  led  His  disciples  out  through  the 
eastern  gate  of  the  city  and  down  over  the  bridge  across  the 
Brook  Kidron,  toward  Bethany.  On  the  way  up  the  slope  of 
the  Mount  of  Olives  He  turned  in  at  an  olive  orchard  and  there 
paused. 

A young  man  from  the  city,  possibly  the  son  of  the  owner 
of  the  house  of  the  upper  room,  seems  to  have  followed  them 
in  the  darkness.  Probably  he  gave  the  alarm  when  the  soldiers 
appeared.  He  barely  escaped  just  after  the  arrest  of  Jesus, 


230 


Life  of  Jesus 


leaving  his  cloak  in  the  hands  of  one  of  the  soldiers.  To  him 
we  probably  are  indebted  for  an  account  of  what  occurred  in 


the  orchard.  This  young  man  has  been  supposed  to  be  the 
evangelist  Mark. 

Jesus  left  eight  of  the  disciples  near  the  orchard  gate  and  took 
Peter,  James  and  John  with  Him  as  He  walked  among  the 
shadows  from  the  Passover  moon,  into  the  quieter  seclusion 
of  its  interior.  Ere  He  left  the  three  He  told  them  that  His 
anguish  was  well  nigh  unto  death,  and  He  entreated  them  to 
stay  awake  while  He  went  a little  further  and  engaged  in  prayer. 

The  words  of  the  prayer  of  Jesus  in  Gethsemane  have  always 

aroused  the  most  reverent 
thoughtfulness  of  Christians. 
The  substance  of  the  petition 
was  that  a certain  “cup”  of 
anguish  might  be  removed 
from  His  lips,  but  if  not, 
that  He  might  be  given  by 
the  Father  strength  to  drink 
it.  Perhaps  none  of  us  fully 
know  what  this  “cup”  was. 
It  was  surely  not  the  fear  of 
death,  though  one  so  young 
and  strong  and  vital  might 
well  shudder  at  such  an  un- 
timely end.  The  curse  and  shame  of  His  approaching  death 
were  certainly  no  minor  grief.  More  deeply,  though,  Jesus  felt 
in  His  loving  heart  the  agony  of  being  rejected  by  those  He 


From  a photograph. 

View  in  the  Garden  of  Gethsemane. 


I ntermediate — C hapter  Thirty-two  231 

loved.  His  soul  also  stood  aghast  at  the  horror  of  such  blind 
and  cruel  wickedness  as  that  of  Judas  and  the  priests.  Most 
keenly  one  realizes,  however,  that  at  that  hour  He  felt  the  desire 
not  to  leave  His  disciples  in  their  blindness  and  fainthearted- 
ness, but  to  continue  personally  the  great  and  divine  work 
to  which  He  had  given  His  life, 
and  not  to  die  until  He  had  seen 
the  Kingdom  no  longer  languishing 
in  weakness,  but  coming  in  power 
and  blessing. 

His  agony  was  so  great  that  the 
watcher  in  the  shadows  reported 
His  countenance  bedewed  as  if  with 
drops  of  blood.  Again  and  again 
He  came  back  to  His  three  friends 
to  be  sustained  by  their  human 
sympathy.  Finally,  in  compassion 
at  their  exhaustion,  He  let  them 
sleep.  Then  the  Divine  Spirit  en- 
tered His  heart  and  comforted 
Him.  Thus  His  prayer  was  an- 
swered, and  He  arose,  strong  and 
fearless,  to  meet  what  was  before  Him. 

Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

How  had  Jesus  become  convinced  that  He  must  die? 


What  relation  did  He  believe  that  He,  as  immortal,  would 
have  to  His  disciples? 


In  what  sense  did  Jesus  see  the  coming  of  the  Kingdom  as 
present  and  as  future? 


How  extensive  did  He  believe  the  domain  of  His  Kingdom 
was  to  become? 


232  Life  of  Jesus 

What  occurred  in  the  upper  room  just  before  the  last 
supper? 


What  dialogue  did  Jesus  hold  with  Simon  Peter? 


How  did  He  reveal  the  treachery  of  Judas? 


What  two  symbolic  acts  did  each  perform  after  the  supper? 


Just  what  did  that  mean? 


How  were  they  regarded  in  the  early  church? 


Where  did  Jesus  and  His  disciples  go  after  the  supper? 


What  took  place  in  the  olive  orchard? 


How  do  you  explain  the  agony  of  Jesus? 


Topics  for  Individual  Report. 

Trace  upon  the  map  of  Jerusalem  and  its  surroundings,  by 
a dotted  line,  the  route  of  Jesus  from  the  probable  place  of 


I ntermediate — C hapter  Thirty-three 


233 


the  last  supper  across  Jerusalem  and  to  Gethsemane.  (The 
class  will  copy  this  in  their  own  books.) 


Find  out  what  the  opinion  of  scholars  is  as  to  the  relation 
of  this  last  supper  to  the  Passover  Feast.  (See  the  article 
“Lord’s  Supper”  or  “Eucharist,”  in  a Bible  dictionary.) 


Do  you  think  Jesus  intended  to  make  this  supper  a permanent 
ceremonial?  Why? 


What  diverse  views  have  been  held  in  the  Christian  church 
concerning  the  meaning  of  the  Lord’s  Supper? 


Just  how  is  the  Lord’s  Supper  helpful  to  a Christian? 


CHAPTER  XXXIII. 

BETRAYED,  DENIED,  CONDEMNED. 

The  betrayal  and  arrest : Mark  14:43-52. 

The  examination  before  the  Jewish  authorities:  Mark  14:44-65; 
15:1. 

The  denial  by  Peter:  Mark  14:66-72. 

The  trial  before  Pilate:  Mark  15:2-5;  John  18:28-38. 

The  examination  by  Herod:  Luke  23:7-12. 

The  persuading  of  Pilate  by  the  Jews  to  condemn  Him:  Mark 
15:6-14;  John  19:1-15. 

The  condemnation  of  Jesus:  Mark  15:15-19. 


234 


Life  of  Jesus 


The  Betrayal. 

In  the  meantime  Judas  had  slipped  from  the  upper  room 

and  hastened  to 
the  palace  of  the 
High  Priest,  and 
Caiaphas  had  sum- 
moned to  his  aid 
a mob  with  perhaps 
a sprinkling  of  the 
temple  guard. 

It  is  quite  possible 
that  Judas  led  the 
band  first  to  the 
upper  room,  and 
finding  Jesus  al- 
ready departed,  set 
out  for  Gethsem- 
ane.  Stealing  for- 
ward in  advance  of  the  main  body  of  the  soldiers  and  temple 
guards,  Judas  had  probably  discovered,  as  he  would  suspect 
that  Jesus  would  pause  in  this 
favorite  resting  place.  He  sur- 
rounded the  orchard  with  men 
and  led  a squad  in  through  the 
gateway.  Many  were  armed 
with  staves,  and  a number  carried 
lanterns  and  torches,  although 
the  moon  was  full,  so  that  they 
might  search  in  the  dark  shad- 
ows, if  Jesus  should  be  in  hiding. 

The  deep  impression  which  Jesus 
had  made  upon  Jerusalem,  and 
the  fears  which  the  priests  felt 
as  to  His  possible  resistance  or 
escape,  may  be  judged  by  the 
careful  arrangements  that  were 
made  to  arrest  Him.  So  that 
they  might  watch  their  own  triumph,  some  of  His  enemies  accom- 
panied the  party. 

Jesus  aroused  His  three  friends,  and  then  the  others  who 
were  resting  beside  the  gate,  and  urged  them  to  make  their 
escape.  Judas  entered  the  orchard  in  advance  of  the  rest  as  if  to 


Intermediate — Chapter  Thirty-three 


235 


236 


Life  of  Jesus 


make  believe  that  he  was  innocent  of  the  presence  of  the  soldiers 
behind  him,  and  came  up  and  embraced  Jesus  in  pretended 
anxiety.  This  was  the  prearranged  signal  so  that  they  might 
not  seize  the  wrong  victim. 

“Is  this  the  way,”  asked  Jesus,  with  revulsion,  “that  you  be- 
tray the  Son  of  man — with  a kiss?”  Then  He  advanced  boldly 
to  meet  the  crowd.  His  first  manly  instinct  was  to  assure  them 
that  He  was  not  intending  flight. 

“Why  have  you  come  here  as  if  against  a thief,  with  swords 
and  staves?  Why  did  you  not  arrest  me  in  the  temple  where 
I have  been  teaching  daily?  ” 

This  brave  act  of  Jesus  was  not  merely  in  defense  of  His 
own  honor,  but  also  to  shelter  His  friends.  He  threw  Himself 
between  the  soldiers  and  the  Twelve,  and  they,  after  perhaps 
a brief  and  ineffective  attempt  at  defense,  forsook  Him  and  fled. 

The  Jewish  Examination. 

The  process  of  condemning  Jesus  to  death  was  as  follows: 

First,  He  was  examined  before  the  Jewish  authorities  and 

adjudged  guilty,  but  as  the 
Sanhedrin  had  no  right  to 
take  away  life,  He  was  next 
tried  before  the  Roman  au- 
thorities. He  was  brought 
before  Annas  and  Caiaphas 
for  a preliminary  examina- 
tion, in  the  hope  that  He 
might  say  something  which 
could  be  used  as  an  excuse 
for  condemning  Him.  This 
examination  took  place  in 
the  presence  of  an  irregular 
assembly  of  some  of  the 
Sanhedrin  which  had  been  hastily  brought  together.  As  night 
sessions  of  the  Sanhedrin  were  not  lawful,  the  method  of  procedure 
was  illegal  throughout.  Jesus  was  allowed  no  legal  representative 
and  no  adequate  opportunity  for  defense.  When  He  protested 
against  the  unlawful  proceedings  He  was  smitten  upon  the  face  by 
an  underling  of  Annas,  and,  although  a prisoner  was  not  allowed 
to  incriminate  himself,  He  was  forced  upon  oath  to  declare  whether 
He  was  or  was  not  the  Messiah.  This  He  did  not  deny,  and  as 
all  the  testimony  which  had  been  hastily  brought  together  was 


Intermediate — Chapter  Thirty-three 


237 


foolishly  inconclusive,  this  one  statement  was  accepted  as  suffi- 
cient for  His  condemnation.  His  enemies  also  made  much  of 
some  statement 
which  Jesus  had 
made  that  week 
regarding  the  de- 
struction of  the 
temple.  What 
Jesus  had  meant 
was  that  it  was 
time  its  abuse 
came  to  an  end. 

What  they 
claimed  that  He 
meant  was  that 
He  proposed  the 
sacrilege  of  attempting  to  destroy  it  with  His  own  hands. 

Peter. 

In  the  meantime,  Simon  Peter,  who  had  found  his  way  into 

the  courtyard  of  the  palace 
of  Caiaphas,  being  suddenly 
questioned  by  some  who 
thought  they  recognized 
him  as  having  been  in  the 
olive  orchard,  impulsively 
and  weakly  denied  his  Mas- 
ter. It  was  while  he  was 
doing  this  with  oaths,  that 
Jesus  was  led  across  the 
courtyard.  The  anguish  of 
the  spectacle  of  the  dis- 

From  a photograph.  loyalty  of  His  trusted  friend 
Courtyard  in  the  House  of  Caiaphas.  wag  added  to  the  burdens  of 

this  sorrowful  night.  Judas,  too,  suddenly  saw  the  enormity  of 
his  offense,  and  in  the  early  morning  fruitlessly  endeavored 
to  make  some  reparation  by  restoring  the  fruits  of  his  treachery. 

Jesus’  Trial  before  Pilate. 

The  formal  trial  of  Jesus  was  that  before  the  Roman  judge, 
Pontius  Pilate,  the  procurator  of  Judea  and  Samaria,  who 
had  his  capital  at  Csesarea,  upon  the  coast  of  the  Mediterranean. 


238 


Life  of  Jesus 


There  was,  however,  a smaller  palace  and  hall  of  justice  in 
Jerusalem.  To  him,  in  the  early  morning,  they  led  Jesus. 
Pilate  came  forth  to  the  elevated  platform,  where  he  frequently 


made  judicial  decisions,  and  to  this  elevated  place  Jesus  also 
was  lifted,  to  stand  before  him.  Pilate,  as  a Roman,  indifferent 
to  Jewish  beliefs  and  customs,  could  hardly  have  realized  how 
monstrous  was  the  spectacle  of  the  priests  of  the  Jewish  nation 
leading  their  Messiah  to  a foreign  judge,  in  order  to  demand 
His  death.  The  charges  for  which  the  priests  had  condemned 

Jesus  would  not  have  interested 
Pilate.  What  did  he  care  about 
blasphemy  of  the  Jewish  God?  They 
tried  first  to  get  Pilate  to  condemn 
Jesus  upon  their  own  unsupported 
statements,  but  Pilate  was  too 
shrewd  an  administrator  to  do  this. 
They,  therefore,  charged  that  Jesus 
was  a revolutionary  and  was  ambi- 
tious to  become  king.  In  the  priv- 
ate examination  Pilate  soon  learned 
that  the  only  claim  of  kingship  Jesus 
made  was  that  He  was  king  in  the 
realm  of  truth.  The  word  “truth” 
did  not  especially  interest  Pilate. 
He  lived  in  the  realm  of  expediency, 
rather  than  that  of  truth,  as  the  events  of  the  morning  soon 


I ntermediate — C hapter  Thirty-three 


239 


showed.  Pilate  brought  Jesus  back  to  the  platform  and  asserted 
that  he  found  Him  innocent. 

Instead  of  releasing  Him  at  once,  as  a judge  should  have 
done,  he  caught  at  the  suggestion  that  the  deeds  which  had 


So-called  House  of  Caiaphas,  now  an  Armenian  Monastery. 

been  alleged  against  Him  had  some  of  them  been  performed  in 
Galilee.  Desiring  to  make  friends  with  Herod  Antipas,  with 
whom  he  had  quarreled,  he  sent  Jesus  over  to  the  palace  of 
Herod,  who  had  come  down  to  the  Passover  in  search  of  casual 
amusement.  To  Herod,  the  murderer  of  His  best  friend,  who 
strove  to  incite  Jesus  to  some  religious  discussion,  Jesus  was 
mute.  Resolving  not  to  be  cheated  out  of  his  pleasure,  Herod 
scornfully  dressed  Jesus  in  the  mock  robes  of  a king  and  sent 
Him  back  to  Pilate. 

Playing  upon  the  Fears  of  Pilate. 

Again  Pilate  asserted  publicly  that  the  man  was  innocent, 
but  again,  instead  of  releasing  Him,  he  endeavored  to  please 
his  restless  subjects  by  the  cruel  injustice  of  ordering  Jesus  to  be 
scourged  before  He  was  set  free.  He  hoped  in  this  way  to  excite 
their  pity  and  satisfy  their  desire  for  revenge.  The  Roman 
scourging  was  so  cruel  a punishment  that  men  fainted,  and 
often  died  beneath  it.  To  the  physical  torment  of  the  scourging 
the  brutal  soldiers  added  their  curses  and  heartless  persecutions, 
treating  His  almost  insensate  body  like  that  of  a brute  beast. 
Again  Pilate  started  to  free  Jesus.  Noting  that  a large  company 
of  citizens  had  gathered  in  the  open  space  before  the  platform,  he 
appealed  to  the  multitude,  following  a custom  observed  at  the 
Passover  Feast.  He  offered  to  set  free  any  culprit  they  might 
choose.  Selecting  a brigand  and  murderer,  who  had  started  an 


240 


Life  of  Jesus 


insurrection,  he  offered  them  the  choice  between  Jesus  and  this 
Barabbas.  To  his  consternation  the  crowd,  either  desirous  to 

show  favor  to  a sup- 
posed patriot,  or  in- 
cited by  the  remon- 
strances  of  the 
priests,  insisted  up- 
on the  freedom  of 
Barabbas.  Then 
Pilate  determined 
to  show  his  exces- 
sive generosity  and 
satisfy  his  own  con- 
science, by  releasing 
them  both. 

The  priests,  who 
had  skilfully  taken 
advantage  of  the 
weaknesses  of  Pilate 
through  this  whole 
morning,  now 
brought  to  bear  the  strongest  argument,  one  by  which  they  had 
always  been  able  in  the  past  to  play  on  the  fears  of  their  governor. 
They  now  threatened  that  if  he  released  Jesus  and  thus  showed 
that  he  condoned  such  a revolutionary,  he  would  prove  thereby 
that  he  was  not  a friend  of  the  emperor,  and  that  they  would 
complain  of  him  to  Rome.  Pilate  could  not  afford  to  have  such 
a scrutiny  made  of  his  administration,  for  it  had  been  stained 
with  injustice.  Indeed,  when  such  an  examination  was  made 
a few  years  later,  he  promptly  lost  his  position.  He,  therefore, 
capitulated  instantly  and  ordered  Jesus  to  be  turned  over  to  a 
squad  of  soldiers  to  be  executed. 


Herod’s  Palace  and  Tower  of  Hippicus. 

Nothing  of  the  original  Herod’s  palace  now  remains,  but  the 
lower  portion  of  the  massive  tower  of  Hippicus  still  stands 
as  left  by  Titus,  to  show  future  generations  the  strength  of 
the  city  he  had  conquered. 


The  Demeanor  of  Jesus. 

This  hasty  summary  does  not  do  justice  to  the  attitude  of 
Jesus  through  these  terrible  hours.  Though  exhausted  by  the 
excitement  of  the  previous  day  and  night  and  by  loss  of  sleep 
and  food,  Jesus  preserved  His  self-control.  He  endured  stoically 
the  torments  of  the  scourge  and  the  insults  that  preceded  and 
followed.  He  accepted  His  Messianic  calling,  though  He  knew 
that  a denial  would  save  His  life.  He  defended  Himself  quietly, 
but  by  every  legal  means,  when  He  was  examined  by  Pilate, 


Intermediate — Chapter  Thirty-three  * 241 

and  He  even  told  him  pityingly  that  the  blame  was  not  so 
much  his  own  as  that  of  the  conscienceless  men  who  had  brought 
the  innocent  victim  before  him,  and  who  had  insisted  upon 
having  their  own  way.  Pilate  seems  to  have  been  gradually 
won  to  a sincere  admiration  by  the  demeanor  of  Jesus,  who 
had  before  this  moment  been  to  him  a complete  stranger.  To- 
ward the  close  of  the  hearing  he  led  the  Galilean  to  the  front 
of  the  platform  and  made  a final  appeal  to  the  citizens  of  Jeru- 
salem, saying  “Behold!  the  Man!”  The  spectacle  of  Jesus — 
His  hands  fettered,  His  shoulders  covered  with  the  faded  military 
cloak,  His  head  bleeding  from  the  crown  of  thorns  which  had 
been  crushed  upon  His  forehead,  His  face  the  expression  of 
innocence  and  virtue — might  well  have  excited  the  sympathy 
of  the  most  heartless.  Had  this  been  a Galilean  throng  they 
would,  no  doubt,  have  pleaded  for  His  release  and  perhaps 
demanded  it,  but  this  was  largely  a company  of  Jerusalem 
people,  many  of  whom  perhaps  had  listened  to  the  teachings 
of  Jesus,  but  who  had  not  the  strength  of  mind  nor  the  con- 
science to  contend  vigorously  against  their  religious  leaders 
for  justice. 

Four  soldiers  led  Jesus.  Bowing  beneath  the  burden  of  a 
Roman  cross  which  was  ready  at  hand,  and  escorted  by  a 
small  company  of  soldiers  and  by  His  eager  enemies,  He  walked 
wearily  along  the  northward  lane  which  led  to  the  hill  of  execu- 
tion. 

Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

What  did  Judas  do  from  the  time  he  left  the  upper  room 
until  the  betrayal  of  Jesus? 


How  did  Jesus  protect  His  disciples  in  the  orchard? 


How  did  Judas  signify  to  the  soldiers  which  individual  was 
Jesus? 


How  did  Jesus  manifest  personal  courage  in  Gethsemane? 


242 


Life  of  Jesus 


What  were  the  steps  of  the  Jewish  examination? 


Describe  Peter’s  denial  of  Jesus. 


Describe  the  trial  before  Pilate. 


Why  did  Pilate  not  release  Jesus  after  acquitting  him? 


To  whom  did  Pilate  send  Jesus  for  examination? 


What  order  did  Pilate  give  when  Herod  sent  Jesus  back? 


What  offer  did  Pilate  make  to  the  multitude? 


With  what  result? 


What  offer  did  he  make  next? 


How  was  this  met? 


Intermediate — Chapter  Thirty-three 


243 


What  did  Pilate  finally  decide? 


Try  to  state  a modern  instance  in  which  one  may  have  a 
responsible  decision  to  make,  in  which  there  is  the  temptation 
to  weaken,  like  Pilate. 


Topics  for  Individual  Report. 

Locate  the  traditional  sites  of  the  palaces  of  Caiaphas  and 
of  Pilate,  and  trace  by  dotted  line  the  route  of  Jesus  from 
Gethsemane  to  the  cross.  (The  class  will  copy  this  upon  their 
own  maps.) 


In  what  respects  was  the  Jewish  trial  of  Jesus  legal,  and  in 
what  illegal? 


Show  how  Jesus  used  proper  means  to  defend  His  own  inno- 
cence. 


Why  was  Jesus  silent  to  Caiaphas  and  to  Herod,  and  why  did 
He  answer  Pilate  freely? 


State  in  fifty  words  the  varying  attitudes  of  Simon  Peter 
to  Jesus  from  the  time  he  made  His  acquaintance  until  he 
denied  Him. 


244 


Life  of  Jesus 

CHAPTER  XXXIV. 

THE  DEATH  OF  JESUS. 

The  last  hours  of  Jesus:  Matt.  27:32-44;  Mark  15:21-32; 

Luke  23:26-43;  John  19: 16-27. 

The  death  of  Jesus:  Matt.  27:45-50;  Mark  15:33-41;  John 

19:28-37. 

The  burial  of  Jesus:  Mark  15:42-46. 

The  Approach  to  the  Cross. 

The  death  of  Jesus  may  be  studied  in  many  ways.  We  could 
think  of  that  union  of  priestly  hatred  and  Roman  cruelty  which 
crowned  His  agonies  with  insult  and  added  the  refinement  of 
torture  to  a death  of  shame.  We  could  dwell  upon  the  circum- 
stances of  a day  which  began  with  the  curses  of  a senseless  mob, 
proceeded  with  the  gambling  of  hired  ruffians  for  the  clothing 
of  the  victim,  was  made  hideous  by  the  curses  of  the  malefactors 
who  hung  beside  Him  and  which  ended  in  the  despair  of  all 
His  friends.  We  could  urge  sympathy  for  one  who  was  forsaken 
by  tried  comrades,  who  walked  to  death  in  utter  loneliness, 
and  who  found  His  last  sympathy  from  the  hearts  of  stranger 
women,  His  last  co-operation  in  the  shoulders  of  a stranger 
forced  at  the  point  of  Roman  spears  to  help  Him  with  His 
cross,  His  last  deed  of  comfort  from  His  executioner,  and  His 
last  disciple  in  a dying  thief.  In  short,  it  is  easy  to  see  the  cross 
as  the  very  emblem  of  pathos  and  tragedy,  and  its  pathos  has 
melted  many  hearts  in  compassion  and  even  unto  discipleship, 
while  its  tragedy  has  forced  upon  a forgetting  world  the  eternal 
misery  which  sin  brings  to  this  world  of  men. 

It  is  more  fair  to  Jesus  and  a truer  approach  to  His  spirit  if 
we  study  His  death  in  the  light  of  His  own  attitude  toward  it 
and  His  own  demeanor  during  the  crucifixion. 

The  Attitude  and  Demeanor  of  Jesus. 

Death  had  no  terror  for  Jesus.  To  Him  it  was  not  finality. 
It  was  but  the  way  by  which  men  go  to  their  Father’s  house. 
Since  He  had  outgrown  the  crude  conception  of  a Sheol  of  life- 
less spirits  as  the  house  of  the  dead  and  disowned  the  imperfect 
faith  of  the  men  of  His  time  that  the  abode  of  God  was  reserved 
for  a select  sainthood  of  great  men  and  angels,  to  Him  death  was 
the  release  of  the  soul  for  its  immediate  entrance  into  the 
Father’s  House.  That  He  should  die  so  young,  that  He  should 


Intermediate — Chapter  Thirty-four 


245 


perish  in  shame  and  thus  seem  to  close  up  the  hope  of  the  King- 
dom, that  He  should  not  be  permitted  to  remain  as  the  cham- 
pion and  leader  on  earth  of  His  faint-hearted  followers,  that  He 
should  be  the  victim  of  the  demonic  hatred  of  the  leaders  of  a 
nation  which  He  loved  and  was  endeavoring  to  lead  out  into  its 
spiritual  rights — these  were  bitter  burdens,  and  their  load  con- 
stituted the  agony  in  the  orchard  of  Gethsemane.  But  for  all 
these  He  had  prepared  His  heart  on  the  mountain  in  upper 
Galilee,  and  even  in  Gethsemane  He  had  patiently  yielded  to 
the  necessity  which  tried  both  heart  and  faith. 

The  one  great  thought  that  sustained  Jesus  on  the  cross  was 
the  one  by  whose  strength  He  had  lived:  the  thought  of  the 
Father.  He  had  all  His  life  believed  that  the  heart  of  the  uni- 
verse is  love,  and  He  had  taught  men  that  their  only  right  atti- 
tude toward  one  another  should  be  that  which  the  Father  has 
toward  them,  the  attitude  of  unavenging,  forgiving  love.  If 
Jesus  at  any  time  during  the  week  of  His  passion  had  distrusted 
for  a moment  the  love  of  the  Father,  He  would  have  avoided 
the  cross.  The  proof  of  His  implicit  and  unshaken  faith  in  that 
love  is  seen  in  His  willingness  to  die  upon  the  cross.  He  Himself 
would  show  to  men  even  to  the  last  the  Father’s  spirit,  that  of 
forgiving  love. 

Jesus  also  had  faith  in  the  victory  of  love.  He  believed  it  to 
be  the  strongest  thing  in  the  universe.  Though  God  is  baffled 
by  the  unlovingness  of  men,  Jesus  was  sure  that  the  secret  of 
conquering  hatred  was  simply  more  love.  God  would  love  men 
into  loving  Him.  It  was  the  duty  of  Jesus  to  love  men  to  the 
last,  believing  that  His  ultimate  expression  of  love,  by  dying 
for  men,  would  do  what  even  His  loving  life  had  not  accom- 
plished. So  Jesus  believed  that  even  His  death  would  contrib- 
ute to  the  welfare  of  His  Kingdom,  and  the  personal  good  of 
men.  He  had  used  mystic  expressions  which  suggest  His  hope. 
“The  corn  of  wheat,”  John  tells  us  He  said,  “must  first  fall  into 
the  ground  and  die,  and  then  it  brings  forth  much  fruit.”  That 
His  death  was  to  release  a mighty  energy  into  the  world  He  felt 
certain,  and  expressed  this  when  He  said,  “ I have  come  to  cast 
fire  upon  the  earth.  I have  a baptism  to  be  baptized  with,  and 
how  am  I straitened  until  it  be  accomplished.”  That  His 
death  was  to  help  accomplish  the  release  for  which  the  Messiah 
was  to  come  He  announced  when  He  said  that  He  was  “to  give 
His  life  a ransom  for  many”  and  again,  at  the  last  supper,  when, 
thinking  of  the  covenant  expressed  in  the  burnt-offering  of 


246  Life  of  Jesus 

Moses,  He  said,  “This  is  my  covenant-blood  which  is  shed  for 
many.” 

Jesus  therefore  went  to  His  cross  not  as  a victim,  but  as  one 
who  gave  His  life  for  others.  He  did,  it  is  true,  defend  Himself 
before  Pilate  with  all  the  dignity  of  an  innocent  citizen,  and  yet 
when  He  was  offered  by  the  priests  His  life  if  He  would  deny 
His  mission,  He  reiterated  boldly  His  office  as  the  Messiah. 
He  shrank,  as  was  natural  to  a loving  and  brave  spirit,  from 
the  scenes  of  hatred  upon  which  He  was  to  enter  and  the  form 
of  death  which  might  cause  His  friends  to  lose  faith  in  His 
leadership,  but  His  shrinking  did  not  prevent  His  going  steadily 
forward  along  a way  so  dark  that  none  but  the  Father  could 
see  light  at  the  end  of  it.  That  which  had  been  the  object  of 
His  life  work,  the  Kingdom  of  God,  was  no  doubt  the  chief 
solace  of  His  death.  That  was  not  a thing  of  flesh  and  blood 
merely  and  it  was  not  susceptible  of  bodily  death.  It  had  al- 
ready come;  the  seed  He  had  Himself  been  sowing,  men  and 
women  were  springing  up  on  every  hand  who  were  to  be  the  good 
grain  of  the  Kingdom,  and  the  world  was  ready  for  the  harvest. 
He  Himself,  living  with  the  Father,  though  not  in  visible  and 
earthly  glory,  would  be  at  the  very  heart  of  that  Kingdom  and 
able  by  His  spiritual  presence  to  give  it  sunshine  and  rain  for 
its  fuller  increase.  Such  a vision,  even  though  perhaps  not 
seen  in  detail,  strengthened  Jesus  to  meet  His  end. 

The  Words  from  the  Cross. 

We  are  told  in  all  the  stories  of  the  crucifixion  how  alert  and 

characteristic  was  the  spirit 
of  Jesus  until  He  breathed 
His  last.  Though  worn  out 
by  loss  of  sleep,  lack  of  food 
and  the  tortures  of  the 
scourging,  Jesus  bore  His 
cross  as  long  as  His  strength 
permitted,  and,  even  almost 
fainting,  was  so  oblivious 
of  His  own  physical  condi- 
tion as  to  express  to  the  pity- 
ing women  who  lined  the 
lanes  His  sympathy  for  their 
future,  His  patriotic  hopes, 
Jesus  Bearing  His  Cross.  and  even  JJis  indignation  at 


GOLGOTHA. 

From  a painting  by  J.  L.  Gerome. 


Intermediate — Chapter  Thirty-jour 


247 


the  prostitution  of  justice  by  the  priests.  While  being  nailed  to 
the  cross,  He  refused  the  stupefying  drug  which  would  have 
rendered  His  last  hours  partly  unconscious.  He  bore  the  agony 
of  His  transfixion  in  prayer,  and  was  heard  by  the  soldiers  to 
beg  the  Father  for  their  forgiveness  because  of  their  ignorance. 
The  fever  and  the  congestion  of  crucifying  usually  produce 
great  excitement  followed  by  the  deepest  mental  depression. 
Even  here  the  soul  of  Jesus  conquered  the  body.  The  priests, 
who  had  followed  their  victim  to  Golgotha,  wrought  to  renewed 
rage  by  the  taunt  which  Pilate  had  placed  upon  the  super- 
scription, “This  is  what  becomes 
of  a king  of  the  Jews,”  gloated 
over  the  sufferings  of  Jesus  by 
reminding  Him  of  His  prophecy 
that  their  cult  should  lose  its 
control,  and  cried  at  Him:  “Here 
is  the  one  who  was  going  to  de- 
stroy our  temple  and  then  rebuild  it  in  three  days.  He  saved 
others;  let  him  save  himself,  if  he  is  indeed  the  Messiah.” 
To  this  taunt  Jesus  made  no  direct  reply,  yet  He  could  not  have 
failed  to  have  had  it  in  mind  when  He  said  to  the  repentant 
thief,  “To-day  (not  in  three  days)  we  shall  be  together  in  Para- 
dise.” His  invincible  soul  found  a servant  for  the  Kingdom 
in  this  brigand,  won  a victory  for  it  in  His  death,  and  promised 
that,  instead  of  the  Pharisaic  Sheol,  this  redeemed  soul  should 
enter  at  once  with  Him  into  the  presence  of  the  Father.  The 
physical  depression,  like  the  agony  of  the  transfixion,  He  met 
in  prayer,  a prayer  from  a Psalm  learned  in  His  childhood. 
His  inquiring  soul  dared  to  ask  “Why”  even  at  its  departure; 
He  faced  the  blackness  of  desertion;  yet,  as  Dr.  Stalker  so 
finely  said,  “No  one  is  forsaken  who  can  say,  My  God.”  The 
human  interests  clung  to  Him  to  the  end.  He  appealed  to  the 
brotherhood  in  the  heart  of  His  tormentors  by  asking  them  to 
quench  His  thirst,  and,  according  to  John,  even  prepared  for 
the  future  care  of  His  mother,  who  was  present  at  His  death. 
Indeed  He  was  not  allowed  to  forget  mankind  during  His  suffer- 
ings, for  apparently  He  was  made  a spectacle  by  the  roadside  and 
was  surrounded  by  a mob  of  blatant  foes  and  secret  sympa- 
thizers, some  of  whom  gathered  up  the  broken  syllables  of  His 
latest  hours. 

Yet  it  is  plain  that  a season  of  spiritual  communion  was  given 
to  Him  toward  the  end,  and  that  He  had  even  on  His  cross  one 


- ■ - — v 

|H*0Y*  OrAimmQMYWWMMiW 
!E5V5fVAZ4RINV5  REX  I VDEORVM 

I HM..B.IM1.HI.IBII  ...tjtmtMumSigweaagB 

The  Inscription  on  the  Cross. 


248 


Life  of  Jesus 


of  those  experiences,  as  in  the  desert  and  upon  the  mountain 
top,  in  which  it  was  given  Him  to  see  clearly  that  which  the 
Father  wished  Him  to  know.  The  fragment  from  the  22d 
Psalm  in  which  He  expressed  the  sense  of  being  forsaken  by 
God  was  a part  of  a train  of  thought  which  began  in  the  mood 
of  desertion,  but  did  not  end  there.  After  some  moments  He 
cried  loudly,  as  if,  though  now  doubtless  blind  to  the  faces 
around  Him,  He  would  testify  the  worker’s  faith  in  His  achieve- 
ment: “It  is  finished!”  and  again,  at  the  last  moment,  ending 
life  with  a shout,  He  said  ,“  Father,  into  thy  hands  I commit  my 
spirit,”  a word  that  suggests  His  confidence  that  the  most 
sacred  trust  which  God  gives,  that  of  the  spiritual  life,  had  been 
guarded,  to  the  last.  It  breathed  also  His  faith  in  the  Father’s 
will  and  power,  and  His  certainty  of  awakening  to  the  immortal 
life. 

The  Death  of  Jesus. 

Within  a few  hours  the  broken  body  refused  to  obey  its 
Master’s  bidding,  a rupture  of  the  heart  brought  the  sudden  end, 
and  while  yet  the  crowd  was  watching  the  still  living  male- 
factors on  either  side,  He  was  dead. 

The  dying  of  the  Christ  evidently  brought  an  impression  to 
the  bystanders  such  as  would  not  have  been  produced  by  that 
of  an  ordinarily  passive  victim.  The  thief,  whose  words  can 
have  no  other  interpretation  than  that  he  had  at  some  time 
listened  to  Jesus  and  learned  something  of  His  message,  found 


From  a photograph. 

Jeremiah’s  Grotto,  near  Jerusalem. 


in  his  extremity  a vision  of  who  Jesus  was  which  was  not  yet 
firmly  held  even  by  His  nearest  disciples.  The  multitude,  says 
Luke,  returned  to  the  city,  in  contrition  of  heart.  The  centurion 


Intermediate — Chapter  Thirty-four 


249 


who  was  in  charge  of  the  execution  and  who  had  never  heard  of 
Jesus  before  was  convinced,  says  Luke,  that  this  was  a righteous 
man.  The  earliest  Gospel  believed  that  He  saw  in  Jesus  even 
more,  a son  of  the  gods.  To  Luke  the  nobility  of  His  char- 
acter, to  Mark  the  valor  of  His  courage  was  impressive,  even 
to  a man  accustomed  to  wounds  and  to  the  face  of  death.  To 
all,  His  words  of  trust,  of  faith  in  His  mission,  of  confidence  of 
immortality  made  His  death  seem  like  a coronation.  A mem- 
ber of  the  Sanhedrin,  “who,”  says  Mark,  “was  looking  for  the 
Kingdom  of  God,”  asked  Pilate  for  the  body,  and  gave  it  tem- 
porary burial  in  one  of  the  tombs  in  the  hillside  near  the  place 
of  crucifixion. 

Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

Who  helped  Jesus  carry  His  cross? 


From  whom  did  Jesus  receive  expressions  of  sympathy  on 
the  way  to  Calvary? 


Who  was  crucified  with  Jesus? 


At  the  raising  of  the  body  on  the  cross  what  word  did  Jesus 
utter?  Why? 


What  became  of  the  garments  of  Jesus?  How  was  the  dis- 
tribution of  them  decided? 


What  taunt  did  the  enemies  of  Jesus  utter  while  He  was 
suffering? 


250  Life  of  Jesus 

What  superscription,  dictated  by  Pilate,  angered  them? 


Tell  the  dialogue  between  the  two  thieves. 


What  did  Jesus  mean  by  His  words  to  the  penitent  thief? 


From  a photograph. 

The  New  Calvary  and  the  Northern  Wall  of  Jerusalem. 


What  expression  of  physical  agony  did  Jesus  make?  Who 
answered  it? 


How  did  Jesus  express  His  spiritual  distress  on  the  cross? 


What  later  word  of  trust  did  He  utter? 


What  were  the  last  words  of  Jesus? 


Intermediate — Chapter  Thirty-four  251 

What  was  the  opinion  of  the  centurion  of  the  character  of 
Jesus? 


What  were  the  feelings  of  the  crowd  as  they  dispersed? 


What  was  the  general  demeanor  of  Jesus  in  the  hours  of 
death? 


What  attitude  of  God  did  Jesus  reveal  and  express  upon  the 
cross? 


Did  Jesus  believe  His  death  would  end  all? 


State  in  definite  words  the  meaning  of  Jesus*  death. 


Topics  for  Individual  Report. 

Write  an  imaginative  report,  made  by  Pontius  Pilate  to  the 
Emperor  Tiberias  at  Capri,  concerning  the  trial  and  the  death 
of  Jesus. 


Give  in  your  own  words  what  you  think  must  have  been  the 
moral  experience  of  the  penitent  thief. 


252 


Life  of  Jesus 


Write  thoughtfully,  in  not  more  than  fifty  words,  what  the 
death  of  Jesus  teaches  us  concerning  the  love  of  God. 


Had  you  been  living  in  the  time  of  Jesus,  with  the  knowledge 
you  have  to-day,  and  had  witnessed  the  crucifixion,  what  resolu- 
tion would  you  have  stated  to  yourself  as  you  departed  with  the 
multitude  from  the  cross?  Put  this  in  one  written  sentence. 


CHAPTER  XXXV. 

THE  CHRIST  WHO  ABIDES. 

The  earliest  record  of  the  resurrection  extant:  1 Cor.  15:1-8. 

The  fragment  left  of  the  first  Gospel  record:  Mark  16:1-8. 

Jesus ’ view  of  immortality:  Mark!  12:24-27;  John  14:1-3; 

Luke  23  : 43,  46. 

Early  experiences  of  the  abiding  presence  of  the  Master:  Acts 
2 : 1-4 ; 7 : 55,  56 ; 9 : 1-7 ; 2 Cor.  12:1-10. 

“Then  Jesus  came  up,  and  spoke  to  them  thus:  ‘Remember,  I shall 

myself  be  always  with  you  until  the  close  of  the  age.’  ” 

Matthew  28: 18,  20  (Twentieth  century  version) 

“O  Master,  let  me  walk  with  thee 
In  lowly  paths  of  service  free; 

Tell  me  thy  secret,  help  me  bear 
The  strain  of  toil,  the  fret  of  care. 

“Teach  me  thy  patience;  still  with  thee 
In  closer,  dearer  company, 

In  work  that  keeps  faith  sweet  and  strong, 

In  trust  that  triumphs  over  wrong. 

“In  hope  that  sends  a shining  ray 
Far  down  the  future’s  broadening  way, 

In  peace  that  only  thou  canst  give, 

With  thee,  O Master,  let  me  live.” 


— Washington  Gladden. 


Intermediate — Chapter  Thirty-five 


253 


Faith  in  the  Living  Christ  Created  the  Church. 


That  there  should  grow  out  of  the  disorganized  company  of 
the  believers  in  Jesus  after 
His  death  such  a splendid 
force  as  the  united  and  active 
movement  of  early  Christian- 
ity, demands  as  its  explana- 
tion some  tremendous  cause. 

The  only  cause  discoverable 
that  is  adequate  is  the  as- 
sured conviction  that  Jesus 
was  still  living.  We  find  in 
the  New  Testament  that  the 
central ’thought  in  the  preach- 
mg  of  the  Apostles  was  the  The  entrance  to  the  tomb  is  by  the  small 
resurrection  of  Jesus.  doorway  in  the  centre  of  the  picture. 

So  certain  was  the  entire  body  of  Christian  believers  of  the 
continued  and  helpful  existence  of  the  Master,  that  it  was  many 
years  before  it  was  deemed  necessary  to  commit  the  grounds 
of  their  conviction  to  writing.  What  need  was  there  of  written 
proofs,  when  men  and  women  were  manifestly  living  a spiritual 
life,  whose  only  source  and  explanation  was  what  Paul  called, 
“ Christ  living  in  them”?  The  personal  influence  of  Jesus  was 
binding  together  a beautiful  fellowship  of  men  and  women, 
was  sending  them  forth  to  evangelize  the  world,  and  was  sus- 
taining them  in  privations,  persecutions  and  martyrdom. 


From  a photograph. 

Tomb  with  Rolling  Stone. 


From  a photograph. 

Entrance  to  the  So-Called  New  Tomb. 


The  Earliest  Accounts  of  the  Resurrection. 

The  first  written  record  of  the  immortal  life  of  Jesus  is  not 
in  the  Gospels,  but  in  an  epistle.  In  Paul’s  first  epistle  to  the 


254 


Life  of  Jesus 


Corinthians,  written  about  fifteen  years  before  the  Gospel  of 
Mark,  he  gave  a careful  list  of  the  persons  by  whom  Jesus  was 
seen  after  His  death.  Among  these  he  enumerated  himself. 
This  account  is  repeated  in  similar  language  in  the  Book  of 
Acts.  The  substance  of  it  is  that  Paul,  an  educated  Pharisee, 
who  had  become  convinced  that  it  was  his  duty  to  endeavor  to 
stamp  out  the  little  group  of  disciples  who  believed  in  whom  he 
considered  a false  Messiah,  was  persuaded  by  a marvelous 
experience  that  Jesus  was  still  living  and  was  the  spiritual 
Messiah  whom  God  had  sent  to  the  world.  Following  this 
experience,  Paul  went  forth  into  retirement  and  sat  at  the  feet 
of  his  new  spiritual  Master,  from  whom  he  learned  of  a new  race 
of  men  who  had  been  freed  from  the  law  because  the  love  of 
Christ  ruled  in  their  hearts.  He  felt  himself  commissioned  by 
his  Master  as  the  organizer  of  a new  empire,  to  supplement  and 
supplant  the  Roman  Empire,  as  the  Kingdom  of  the  spiritual 
in  Christ.  Paul's  witness  to  the  world  then,  and  all  through  his 
later  life,  was  that  he  had  a personal  acquaintance  with  the  liv- 
ing Jesus,  and  he  insisted  that  his  knowledge  of  the  Master  was 
of  equal  value  with  any  acquaintance  or  appearance  of  Him  to 
any  others.  The  experience  of  Paul  seems  to  have  been  of  a 
similar  character  to  that  of  the  dying  Stephen,  mentioned  in 
the  Book  of  Acts. 

The  earliest  Gospel  account  of  the  resurrection  was  written 
not  less  than  thirty  years  after  the  death  of  Jesus.  This  ac- 
count, as  we  have  it  in  Mark,  is  unfortunately  a mere  fragment. 
The  first  eight  verses  of  the  last  chapter  are  all  that  are  found 
in  the  earliest  manuscripts,  and  the  conclusion  is  evidently  bor- 
rowed from  the  other  Gospels.  This  fragment  contains  no 
account  of  the  actual  resurrection.  It  states  that  three  women 
came  to  the  neighborhood  of  the  burial-place  of  Jesus,  on  the 
day  following  the  Sabbath  after  His  death,  to  embalm  His  body. 
As  they  drew  near,  wondering  how  they  could  roll  away  the 
stone  door  from  the  tomb,  they  looked  up  and  saw  a youth 
sitting  beside  the  tomb,  who  said,  “This  is  not  where  he  is." 
The  account  adds  that  the  youth  reminded  them  of  a state- 
ment which  the  Gospel  had  previously  made, — that  Jesus  had 
said  He  would  rise  again  and  would  go  before  His  disciples  into 
Galilee.  The  women  ran  away  from  the  tomb  and  were  so 
afraid  that  they  said  nothing  to  any  one  about  what  they  had 
seen.  Thus  the  fragment  ends.  Some  have  thought  that  as 
the  last  page  of  a book  is  always  easily  lost,  this  fact  explains 


Intermediate — Chapter  Thirty-five 


255 


its  disappearance.  We  cannot,  of  course,  reconstruct  the  story. 
We  may  say  this  much, — that  the  earliest  Gospel  suggests  that 
in  Galilee  were  the  first  experiences  of  seeing  the  risen  Jesus. 
In  Paul’s  account  in  the  first  epistle  to  the  Corinthians  he  named 
an  appearance  to  Peter  alone.  This  may  be  the  appearance 
which  is  recorded  in  the  last  chapter  of  the  Gospel  according  to 
John  as  occurring  in  Galilee.  The  result  of  that  appearance 
to  Peter  was  that  he  became  aware  that  Jesus  was  alive  and  had 
forgiven  him  for  his  denial  of  Him. 

Paul  also  mentions  an  appearance  to  “ above  five  hundred 
brethren  at  once,”  which  is  not  mentioned  elsewhere,  unless  the 
Pentecostal  experience  of  the  multitude  of  disciples,  related  in 
the  Book  of  Acts,  be  the  one  referred  to.  The  narratives  in 
Matthew,  Luke  and  John,  are  evidently  built  upon  knowledge 
of  the  account  by  Mark,  but  with  different  inferences. 

Experiences  op  the  Living  Christ. 

We  gather  from  these  accounts  that  the  conviction  arose 
early  among  the  friends  of  Jesus,  that  there  had  been  spiritual 
experiences  among  the  Twelve  upon  their  return  to  Galilee, 
which  persuaded  them  that  Jesus  was  still  living.  These  ex- 
periences were  shared  by  Paul  and  Stephen,  and  were  early 
reflected  in  the  company  of  disciples  who  soon  made  their  head- 
quarters at  Jerusalem. 

While  it  is  impossible  for  us  to  be  certain  as  to  the  details  of 
these  experiences,  since  the  written  accounts  appeared  so  many 
years  after  the  death  of  Jesus,  all  Christians  are  united  in  certain 
great  assurances.  These  assurances  are  all  stated  in  those 
wonderful  words  found  in  the  last  chapters  of  the  Gospel  accord- 
ing to  John. 

The  first  of  these  assurances  was  that  the  power  of  Jesus 
was  greater  after  than  before  His  death.  John  reports  Jesus  as 
having  said,  “He  that  believeth  on  me,  the  works  that  I do 
shall  he  do  also;  and  greater  works  than  these  shall  he  do,  be- 
cause I go  unto  my  Father.” 

The  second  assurance  was  that  the  disciples  could,  as  Jesus 
had  prophesied,  understand  Him  better  now  than  before  His 
death.  Jesus  had  said,  “The  Comforter,  even  the  Holy  Spirit, 
whom  the  Father  will  send  in  my  name,  he  shall  teach  you  all 
things  and  bring  to  your  remembrance  the  things  that  I said 
unto  you.”  “He  will  guide  you  into  all  truth;  he  shall  glorify 
me:  for  he  shall  take  of  mine  and  shall  declare  it  unto  you.” 


256 


Life  of  Jesus 


A third  assurance  was  that  the  death  of  Jesus  had  turned  out 
to  be  of  real  benefit  to  the  church.  John  reports  Jesus  as  having 
said,  “ Ye  now  have  sorrow,  but  I will  see  you  again,  and  your 
hearts  shall  rejoice,  and  your  joy  no  man  taketh  away  from 
you.” 

We  have,  therefore,  as  the  marvel  of  history,  these  three 
facts, — that  after  Jesus7  apparently  complete  downfall,  His 
friends  received  from  Him  greater  power,  deeper  knowledge 
and  stronger  joy  than  even  during  His  lifetime.  In  this  power, 
knowledge  and  joy  they  completed  their  organization;  went 
forth  to  tell  the  story  of  His  life  and  immortality,  and  began  to 
establish  His  spiritual  Kingdom  among  the  races  of  men. 

These  are  the  great  spiritual  facts  which  we  call  the  resur- 
rection, facts  which  Christians  verify  in  their  own  fellowship 
with  Christ  to-day.  In  some  of  the  details  of  the  later  Gospel 
accounts  we  recognize  the  answers  which  the  early  church  was 
endeavoring  to  give  to  unbelievers  in  the  resurrection  who  lived 
from  thirty  to  fifty  years  after  the  crucifixion  of  Jesus.  Those 
answers  and  explanations  are  only  incidental.  The  spiritual 
power  which  Jesus  has  exercised  since  Calvary  is  that  which 
constitutes  the  Christ  who  abides. 

The  Christ  who  Abides. 

While  we  may  leave  to  scholars  the  problems  which  surround 
a detailed  study  of  the  New  Testament  accounts  of  the  resur- 
rection, we  must  ourselves  feel  indebted  to  that  heroic  church, 
out  of  whose  mind  came  the  Gospels,  for  that  spectacle  of  true 
Christlikeness,  which  is  the  only  convincing  proof  for  all  time 
of  the  central  belief  of  all  Christians.  These  Christian  men  and 
women  proved  by  their  faith  and  lives  that  the  connecting  bond 
between  Jesus  and  us  is  not  broken.  He  lived  in  them : in  Paul, 
in  Peter  and  in  the  multitude  of  unnamed  Christian  disciples. 
The  essential  thing  is  not  how  nor  when  He  appeared.  Jesus 
so  lived  that  He  made  His  friends  absolutely  sure  of  His  im- 
mortality and  theirs.  A living  Jesus,  not  in  Sheol  nor  in  Galilee, 
but  with  the  Father  and  with  us,  is  the  dynamic  of  Christians. 
He  is  such  to-day.  This  is  the  Christ  who  abides. 

Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

What  belief  only  is  adequate  to  explain  the  rise  and  growth 
of  the  Christian  church? 


Property  of  the  Metropolitan  Museum  of  Art. 

AMONG  THE  LOWLY. 
From  a painting  bj'  L’hermitte. 


Intermediate — Chapter  Thirty-five 


257 


Why  did  the  friends  of  Jesus  not  endeavor  at  once  to  prove 
His  resurrection? 


Name  the  manifestations  of  the  living  Jesus,  enumerated  by 
Paul. 


What  evidence  did  Paul  himself  accept  as  to  Jesus'  resurrec- 
tion? 


What  does  the  fragment  of  the  resurrection  story  in  Mark 
tell  us? 


State  briefly  Jesus'  view  of  immortality,  as  recorded  in  the 
Scripture  references. 


What  do  we  believe  about  the  risen  life  of  Jesus? 


State  briefly  the  meaning  of  the  Scripture  references  concern- 
ing “The  Christ  who  abides." 


Topics  for  Individual  Report. 

Give  in  brief  some  of  the  experiences  of  the  abiding  presence 
of  the  Master,  from  the  Scripture  references  above. 


What  is  the  essential  thing  in  a faith  in  the  living  Christ? 


258  Life  of  Jesus 

How  does  belief  in  a living  Jesus  help  you  in  your  everyday 
life? 


Work  for  All. 

Turn  to  the  “Work  for  All”  at  the  close  of  the  next  chapter  and  begin 
it  now,  so  that  it  may  be  completed  during  the  next  fortnight,  as  a monu- 
mental result  of  this  course  of  study. 


CHAPTER  XXXVI. 

THE  RADIANCE  OF  THE  MASTER. 

Early  accounts  of  the  influence  of  Jesus:  Mark  16:20;  Acts 
2:37-47;  10:44-48;  13:46-52;  16:4-10;  18:1-11. 

A prophetic  anticipation  of  the  triumph  of  His  kingdom:  Revela- 
tion 21:1-7,  10-27;  22:1-5. 

The  right  relation  to  Jesus:  Mark  1:17;  Matt.  11:28-30;  Revela- 
tion 19:10-14. 

u And  the  armies  which  are  in  heaven  followed  him:  Revelation 
19:14. 

“Lo,  we  that  dare  the  all-holy  fight, 

Our  soldier  oath  we  pledge  to-day. 

Our  soldier  hands  ’neath  thine  we  lay, 

Dread  captain  of  the  hosts  of  Light. 

“This  soul  of  youth  that  springs  to  prove 

Heaven’s  knighthood  on  heaven’s  olden  foe, 

O God  in  man,  ’tis  thine  to  know, 

’Tis  thine,  O man  in  God,  to  love. 

“In  Love’s  fair  name  to  battle  sore, 

Lord  of  the  brave,  lead  on  thine  own, 

The  viewless  banner  o’er  us  blown, 

A host  of  Christ  forevermore.” 

— John  H.  Skrine. 

This  last  chapter  is  a brief  study  of  the  way  the  living  Jesus 
has  cast,  not  His  shadow,  but  His  radiance  into  human  life. 

Jesus  in  His  Church. 

The  Christian  church  is  the  first  evidence,  as  we  have  seen, 
for  the  living  and  abiding  Christ.  The  church  poured  itself 


Intermediate — Chapter  Thirty -six 


259 


like  a pure  mountain  stream  into  the  foul  river  of  the  Augustan 
age  and  purified  the  waters  wherever  it  flowed.  It  sanctified 
the  relations  of  the  home,  it  ennobled  marriage  and  the  position 
of  woman,  it  showed  new  possibilities  in  human  friendship,  and 
its  little  circles  of  Christian  fellowship  became  such  unselfish  and 
mutually  helpful  communities  as  the  world  had  not  known. 
While  the  early  Christians  believed  that  the  end  of  the  world 
was  near,  and  so  did  not  attempt  to  change  society,  neverthe- 
less their  social  influence  was  revolutionary.  Slavery  and  the 
abuses  due  to  injustice  grew  less,  there  was  an  increased  con- 
sideration and  care  for  children,  the  sick,  the  poor  and  the  aged, 
institutions  of  philanthropy  began  to  rise  and  the  democracy  in 
the  church  was  soon  reflected  in  the  state.  In  all  the  life  of  the 
early  church  these  marks  of  progress  owed  their  existence  to 
personal  devotion  to  Jesus.  His  rewarding  face  met  the  eyes 
of  the  dying  Christian  martyr,  His  character  was  the  exemplar 
in  personal  relations  and  to  some  extent  His  ideals  for  the  King- 
dom on  earth  began  to  be  definitely  sought  as  the  goal  for  Chris- 
tian endeavor. 


Jesus  in  Literature. 

The  influence  of  Jesus  was  soon  felt  in  literature.  We  have 
been  making  a study  of  the  Gospels,  and  have  been  impressed 
with  the  sincerity  and  the  earnestness  of  the  authors.  Nothing 
but  a passion  for  Jesus  could  have  produced  writings  that  are 
so  limpid,  so  convincing,  so  ennobling.  It  has  been  often  re- 
marked that  it  would  take  a Jesus  to  invent  such  a Jesus  as  they 
portray.  Surely  it  must  have  been  men  who  were  very  near  to 
Jesus  who  could  give  portrayals  so  impersonal  and  modest  and 
yet  so  clear  and  compelling  as  these.  The  imaginative  in  litera- 
ture began  at  an  early  period  to  glorify  Jesus.  One  form  of 
imaginative  literature  is  that  of  song.  In  addition  to  the  sacred 
songs  which  were  composed  around  the  birth  of  Jesus,  the  church 
from  the  first  century  began  to  utter  hymns  and  rhythmic 
prayers  in  which  the  praise  of  Jesus  was  foremost.  Those  songs 
and  prayers,  amid  the  divisions  of  the  sects,  remain  the  best  bond 
of  spiritual  unity,  since  “Christendom  is  still  united  in  the 
chambers  where  good  men  pray.” 

Time  fails  to  tell  how  the  influence  of  Jesus  actually  purified 
and  enlarged  the  moral  possibilities  of  the  Greek  language,  in 
which  His  Gospels  and  the  earliest  statements  of  Christian  faith 
were  written.  Nor  may  we  pause  to  speak  of  the  influence  of 


260 


Life  of  Jesus 


Jesus  in  myth,  drama,  poetry,  lyric  and  epic,  fiction  and  general 
literature.  So  deeply  is  His  life  and  teaching  interwoven  with 
all  writing  that  it  may  be  said  that  no  man  is  truly  educated 
who  does  not  have,  as  a part  of  his  intellectual  furnishing,  at 
least  some  elementary  knowledge  of  what  Jesus  did  and  said. 

Jesus  and  Human  Thought. 

Jesus  has  had  a^great  influence  upon  thought.  One  of  the 
first  endeavors  of  men  was  to  explain  Jesus.  The  synoptic 
Gospels  are  evidence  of  somewhat  unformed  theories  about  Him, 
but  in  the  Fourth  Gospel  a writer  has  applied  a current  philos- 
ophy to  Him,  and  has  found  Him  to  be  the  Logos  made  flesh  of 
the  Philonian  thought.  Paul  had  evidently  worked  out  a 
mingling  of  Greek  with  his  own  Jewish  thought  in  his  epistles. 
Many  creeds  have  been  framed  since  then,  but  in  all  of  them  the 
effort  has  been  made  to  make  Jesus  central.  The  creeds  have 
often  been  shackles  to  man’s  mind,  but  the  influence  of  Jesus 
has  been  to  free  men’s  thinking.  He  who  encouraged  men  to 
know  the  truth,  because  it  would  make  them  free,  engaged  in 
such  a candid  scrutiny  of  the  only  books  and  facts  and  ideas 
at  His  command  as  to  encourage  every  thinker  in  the  various 
realms  of  science  ever  since.  A youth  to-day  may  study  with 
complete  candor  whatever  God  has  made,  knowing  that  Jesus 
is  with  him  in  his  search  to  discover  all  that  is  to  be  known. 

Jesus  was  never  more  alive  in  the  thought  of  the  world  than 
now.  Each  age  has  to  write  its  own  life  of  Jesus,  as  His  mani- 
fold character  comes  up  for  fresh  study,  and  each  generation 
tries  to  interpret  it  according  to  its  own  genius.  The  present 
study  is  only  one  of  these  modern  endeavors  to  make  Jesus  intel- 
ligible. It  should  be  regarded  as  the  introduction  and  not  the 
conclusion  to  lif e-long  investigation  of  this  noblest  subject. 

Jesus  in  Art. 

Jesus  influenced  the  greatest  human  arts.  There  is  scarcely 
any  painting  up  to  the  Renaissance  that  does  not  represent 
either  Jesus  or  His  mother.  The  church,  which  took  possession 
of  old  Greek  and  Roman  basilicas  and  temples,  finally  created 
in  Gothic  cathedrals  a form  of  art  made  solely  for  the  purposes 
of  Christian  worship.  Not  only  the  sweetest  hymns  but  the 
grandest  oratorios  have  been  composed  in  the  adoration  of 
Jesus. 

Endeavors  to  portray  the  face  and  figure  of  Jesus  have  never 


Intermediate — Chapter  Thirty-six 


261 


been  satisfying,  since  the  character  that  shone  behind  them  was 
transcendent.  But  with  the  awakening  of  the  human  spirit 
at  the  end  of  the  Middle  Ages  there  came  among  men  a fresh- 
ened conception  of  Jesus’  faith  in  the  essential  beauty  of  life 
and  of  humanity.  Then  the  artists,  who  had  been  nurtured 
in  the  church,  began  to  look  upon  human  faces  and  forms  as 
models  for  their  pictured  angels,  and  soon  after  frankly  acknowl- 
edged that  men  and  nature  were  worth  painting  in  themselves 
regardless  of  their  possible  uses  in  church  decoration.  So  the 
world  came  to  have  the  human  madonnas  of  Raphael  and  Fra 
Angelico,  the  smiling  children  and  cherubs  of  the  Della  Robbias, 
the  wonderful  drawings  and  sculptures  of  the  human  figure  of 
Angelo,  the  incisive  character  sketches  of  Durer  and  Holbein,  the 
mysterious  lights  and  shades  of  Rembrandt,  the  transcriptions 
to  canvas  of  the  wonder  and  charm  of  nature  of  Turner  and 
Corot  and  Constable,  and  the  painted  parables  of  Holman  Hunt 
and  Watts.  These  were  all  Christian  artists,  and  their  inspira- 
tion may  be  traced  directly  from  Jesus’  attitude  toward  men  and 
life. 

Somewhat  the  same  things  may  be  said  of  the  conscientious 
pains  of  the  handicraftsmen,  the  endeavors  to  add  to  the  comfort 
and  beauty  of  human  homes,  of  the  architects  and  decorators, 
the  rise  of  home  music  and  balladry,  and  all  humble  arts  and 
crafts  that  have  brought  the  Kingdom  of  God  into  the  beauti- 
ful ordering  of  personal  and  domestic  life. 

There  have  been  ages  when  the  prostitution  of  art  caused  a 
strong  puritan  influence  to  rise  in  protest,  which  confused  beauty 
with  its  misuse  and  abolished  both  together.  A saner  Chris- 
tianity regards  such  protests  as  having  been  necessary  and 
noble,  but  believes  that  He  who  loved  the  flowers  and  the  birds 
and  song  and  the  faces  of  men  desires  that  these  shall  always 
minister  to  goodness.  Perhaps  Jesus’  distinguishing  mental 
trait  was  that  He  succeeded  in  finding  pleasure  in  more  things 
than  did  any  one  else.  He  saw  the  inner  beauty  in  neglected 
objects  and  He  drew  a serene  strength  from  unlovely  places  and 
persons,  and  He  set  the  world  the  example  of  a life  which  hon- 
ored God  in  the  fine  art  of  beautiful  living. 

Jesus  in  the  Lives  of  Men. 

Jesus’  most  wonderful  influence  has  been  in  the  personal  lives 
of  men.  Doubtless  He  is  the  human  ideal  realized.  Men  can 
conceive  no  higher  type  of  purpose  and  conduct  than  to  be  like 


262 


Life  of  Jesus 


Him.  He  is  one  of  the  few  sons  of  earth  for  whom  men  have 
been  willing  to  die,  and  men  have  died  for  Jesus  for  reasons  more 
unselfish  and  noble  than  for  any  other  hero. 

Let  us  not  deny  that  crimes  and  wrongs  have  been  done  in 
the  name  of  Jesus,  that  His  church  has  at  times  so  misrepre- 
sented Him  by  its  motives  and  conduct  as  to  bring  shame  upon 
Him.  It  remains  true  that,  in  every  age,  there  has  been  a type 
of  character  so  distinguished  and  so  unique  that  it  has  been 
rightly  recognized  as  Christian.  That  type  of  character  has 
often  been  seen  in  men  of  so  great  ability  or  sanctity  that  it 
has  been  remarked  that  Jesus  may  be  measured  by  the  great- 
ness of  the  men  who  have  owned  Him  as  Master.  To  make  a 
list  of  such  men  would  be  to  recapitulate  most  of  the  world’s 
history  since  His  day.  But  we  may  at  least  mention  these: 
Paul,  Augustine,  Chrysostom,  Francis  of  Assisi,  Arnold  of 
Brescia,  Savonarola,  Wyclif,  Luther,  Calvin,  Knox,  Livingstone, 
Gladstone,  Shaftesbury,  Howard,  Havelock,  Gordon,  Joan  of 
Arc,  Penn,  Washington,  Lincoln,  Drummond  and  Brooks. 
These  men,  in  their  various  places  and  according  to  their  types 
of  genius,  acknowledged  Jesus  as  their  Master  and  endeavored 
to  make  the  work  of  their  lives  a part  of  the  upbuilding  of  His 
Kingdom. 

Still  more  impressive  has  been  the  influence  of  Jesus  among 
average  men.  Take  the  impression  made  by  a foreign  mis- 
sionary. We  may  illustrate  by  India.  “ India,”  says  Dr.  J.  D. 
Jones  of  that  country  which  gives  more  thought  to  religion  than 
any  other,  “ India  has  plenty  of  religious  thought,  but  has  never 
had  a religious  idea  incarnated  in  any  life.”  The  truth  of 
this  may  be  seen  in  the  fact  that  the  most  popular  gods  in  India 
are,  one  the  god  of  lust,  a second  the  god  of  deviltry,  and  the 
third  the  god  of  cruelty.  Into  this  country  comes  a missionary. 
He  has  a good  education,  a conservative  theology  and  a genuine 
consecration  to  Jesus.  The  shrewd  and  acute  Hindus  can  con- 
trovert all  his  arguments,  they  see  no  value  in  his  theology, 
but  they  cannot  resist  the  evidence  of  his  life.  Think  what  a 
pure,  refined  and  noble  Bible  reader  means  when  she  appears  in  a 
dirty  and  degraded  Indian  village.  Imagine  the  impression 
made  by  a skilled  Christian  physician  who  lays  his  life  alongside 
the  diseased,  the  plague-smitten,  the  suffering  people  of  an 
Indian  province.  Through  such  men  and  women’s  lives  and 
deeds  the  gospel  is  sure  to  triumph,  and  such  expressions  of 
Jesus  must  transform  the  world. 


Intermediate — Chapter  Thirty-six 


263 


For  we  need  not  look  in  foreign  lands  for  testimonies  as  to  the 
power  of  Jesus  in  the  individual  life.  Every  age  collects  its 
witness  from  men  and  women  who,  depraved  in  life,  despondent 
of  heart  and  impotent  in  will,  have  found  a vital  connection  with 
God  through  Jesus,  and  have  been  lifted  by  Him  “ out  of  the 
miry  clay,  their  feet  set  upon  a rock,  and  a new  song  put  in 
their  mouths,  even  praise  to  our  God.”  An  age  that  accepts 
no  other  miracles  stops  its  mouth  when  it  beholds  what  the 
Father  of  Jesus  does  with  a yielded  life.  He  who  made  His 
great  Son  the  Messenger  and  Channel  of  His  word  to  men  has 
also  made  sons  to  Himself  out  of  the  scum  and  waste  of 
humanity. 

Jesus  and  the  Kingdom. 

Since  Christian  men  have  seen  that  the  Kingdom  is  to  come 
by  a campaign  and  not  by  a catastrophe,  the  influence  of  Jesus 
has  manifested  itself  in  marvelous  ways  in  establishing  that 
Kingdom  on  earth.  The  motive  and  program  of  the  foreign 
missionary  crusade  is  the  largest  philanthropic  plan  that  has 
ever  entered  the  mind  of  man,  and  the  church  has  at  length 
mapped  out  the  whole  world  as  the  field  of  Christian  enterprise. 
At  home  Christians  are  beginning  to  study  as  never  before  how 
to  seize  the  whole  of  life  for  the  Kingdom  and  build  its  glory  in 
every  phase  of  it.  Jesus  was  never  so  alive  as  to-day,  when  men 
are  endeavoring  to  realize  the  new  Jerusalem  on  earth. 

The  influence  of  Jesus  either  created  or  gave  a vivifying  im- 
petus to  the  education  of  the  people,  to  hospitals  and  medicine, 
to  charity  and  philanthropy,  and  above  all  to  the  devotion  of 
men  in  personal  service  to  suffering  and  needy  humanity.  It 
is  inspiring  men  not  only  to  relieve  distress  but  to  study  and  re- 
move its  causes.  It  is  leading  Christian  men  to  study  politics, 
political  economy,  the  relations  of  capital  and  labor,  finance, 
land  tenures  and  the  conditions  under  which  men  labor,  the  pro- 
tection of  women  and  children,  and  has  stimulated  countless 
movements  to  apply  the  remedies  in  practical  ways.  There  is 
still  in  the  world  an  almost  pathetic  expectation  that  Jesus 
has  a new  word  for  our  own  time.  Workingmen  have  been 
known  to  curse  the  Christian  church  for  its  apathy  to  their 
needs  and  in  the  same  breath  cheer  the  name  of  the  Carpenter 
of  Nazareth.  Especially  do  men,  rich  and  poor,  still  look  to 
the  principles  of  Jesus  to  save  the  class  of  humanity  out  of  which 
He  Himself  sprung,  those  who  work  with  their  hands. 


264 


Life  of  Jesus 


Who  was  Jesus? 

Surely  no  one  can  have  gone,  as  we  have  for  months,  in  com- 
pany with  the  life  of  Jesus  or  touched,  as  we  have  done  to-day, 
the  influence  which  Jesus  has  had  in  the  world,  without  asking 
the  question  which  Jesus  Himself  once  asked  of  His  disciples, 
“Who  do  you  say  that  I am?”  We  have  seen  something  of 
what  was  meant  when  He  was  called  “the  Son  of  man,”  the 
human  brother  who  was  a prophet  of  God.  We  have  seen  how 
Jesus  enlarged  and  spiritualized  the  old  Jewish  idea  of  a “Mes- 
siah” by  becoming  the  founder  of  a world-wide  Kingdom  of 
devotion  to  God  and  to  men.  We  cannot  perhaps  fully  under- 
stand or  measure  that  other  title,  “the  Son  of  God,”  by  which 
He  was  called  by  others  more  often  than  He  called  Himself. 
Does  it  not  at  least  mean  to  us  that  the  God  of  many  provi- 
dences gave  to  the  world  this  supreme  Providence?  So  mighty 
and  enriching  a stream  surely  came  from  some  high  and  heavenly 
source.  Does  it  not  mean  at  least  that  the  Father,  to  whom 
Jesus  consecrated  Himself,  poured  the  fulness  of  spiritual  love 
and  wisdom  and  power  upon  Him?  Do  we  not  feel  that  Jesus 
speaks  to  us  from  a character  which  we  recognize  as  the  character 
of  God  and  with  the  authority  of  an  accepted  and  commis- 
sioned Son? 

The  Demand  and  Challenge  of  Jesus. 

After  all,  the  chief  influence  of  Jesus  has  been  and  is  in  com- 
manding and  challenging  personal  loyalty.  As  the  will  is 
higher  than  the  feelings  and  the  intellect,  so  Jesus’  appeal  to  the 
will  is  greater  than  His  appeal  to  the  mind, and  the  heart. 
Great  Christians  have  always  been  men  who  have  devoted  their 
choices  to  the  ends  for  which  Jesus  cared.  It  has  been  startling 
in  studying  the  lives  of  the  noblest  of  His  followers,  to  note  how 
they  so  identified  their  life  work  with  the  purpose  of  Jesus  that 
they  seemed  to  be  doing  just  what  He  would  have  done  in  their 
place.  It  remains  true  still  that  to  be  a Christian  is  chiefly, 
after  understanding  the  ideals  of  Jesus,  to  stand  on  His  side,  to 
devote  one’s  self  loyally  to  His  work  and  to  try  to  make  His 
will  the  law  of  one’s  own  life  and  of  the  life  of  the  world. 

The  purpose  of  this  whole  study  of  the  life  of  Jesus  has  been 
to  help  you  to  understand  those  ideals,  so  that  you  shall  take 
His  side  as  long  as  you  live. 

Can  one  know  who  Jesus  was  and  what  He  stands  for  and 
not  be  willing  to  follow  Him? 


Intermediate — Chapter  Thirty-six 


265 


Questions. 

To  sum  up  the  scripture  material  and  the  lesson  story. 

Give  two  accounts,  from  the  scripture  references,  of  the  in- 
fluence of  Jesus  in  the  earliest  days  of  His  church. 


What  prophetic  anticipations  were  recorded  within  a century 
after  Jesus’  death  as  to  the  triumph  of  His  Kingdom? 


In  what  three  ways  has  Jesus  influenced  literature? 


In  what  three  ways  has  He  influenced  thought? 


What  three  arts  have  helped  the  influence  of  Jesus? 


Where  has  Jesus’  influence  been  most  wonderfully  felt? 


Give  illustrations  of  Jesus’  influence  upon  great  men. 


Show  how  the  influence  of  the  life  of  a consecrated  missionary 
brings  the  influence  of  Jesus  to  bear  upon  the  degraded. 


266 


Life  of  Jesus 


Illustrate  the  influence  of  Jesus  in  saving  sinners. 


In  what  two  great  directions  is  the  modern  church  extending 
the  Kingdom? 


Topics  for  Individual  Report. 

State  in  fifty  words  your  opinion  of  Jesus. 


Describe  in  fifty  words  the  influence  of  Jesus  upon  you  and 
those  about  you. 


Put  in  the  simplest  and  strongest  possible  sentence  the  de- 
mand which  Jesus  makes  of  the  individual. 


Work  for  All. 

It  is  proposed,  as  a monumental  record  of  the  study  of  the  thirty-six 
chapters  and  a souvenir  to  be  permanently  cherished,  that  each  pupil  make 
his  final  exercise,  to  be  undertaken  and  completed  during  the  last  two  weeks 
of  study,  a short  essay  upon  “ My  Impressions  of  the  Life  of  Jesus.”  This 
essay  should  not  only  be  neatly  written  or  printed  but  should  be  lovingly 
wrought,  illuminated  and  decorated  with  ornamental  covers,  pictures 
gathered  during  the  course  mounted  and  inserted,  and  then  suitably 
bound.  This  booklet  will  be  much  cherished. 

A smaller  and  simpler  task  will  be  the  making  of  a wall  card  containing 
a picture  and  favorite  quotation  with  which  to  sum  up  the  study.  The 
Sunday  School  Commission,  416  Lafayette  Avenue,  New  York,  sells  a very 
striking  large  card  with  bold  red  border  and  artistic  printing,  which  may 
serve  as  a model.  This  card,  when  completed,  will  make  a beautiful  gift 
to  one's  mother. 


/ 

( 


The  Ideal  of  Jesus 


By  WILLIAM  NEWTON  CLARKE,  D.D. 

Professor  of  Theology  at  Colgate  University 
12mo,  $1.50  net  Postage  18  cents 

In  this  book  Dr.  Clarke  attempts  to  answer  the  question, 
4 ‘What  is  Christianity  ?”  not  by  any  lengthy  texture  of  new 
doctrine,  but  by  going  back  to  the  source  of  Christianity — 
Christ  himself — and  forgetting  all  the  nineteen  centuries  that 
lie  between.  He  says  in  his  Preface:  “In  the  twentieth  cen- 
tury we  inherit  a Christianity.  It  comes  to  us  from  Jesus  the 
Founder,  but  it  comes  of  necessity  through  the  long  course  of 
time,  and  it  has  become  modified  and  is  not  altogether  like  that 
which  came  from  Him  at  first ....  So  when  we  ask  ‘What  is 
Christianity?"  we  must  look  for  a living  ideal  to  which  certain 
men  are  trying  to  conform  themselves,  one  another,  and  the 
world.  ” The  author  undertakes  to  show  “The  Ideal”  which 
Jesus  entertained. 


OTHER  BOOKS  BY  DR.  CLARKE 


Sixty  Years  with  the  Bible.  A Record  of  Experience 
The  Christian  Doctrine  of  God 
( International  Theological  Library) 

The  Use  of  the  Scriptures  in  Theology 
A Study  of  Christian  Missions 
Can  I Believe  in  God  the  Father? 


12 mot  $1.25  net 

Cr.  8vo,  2.50  net 
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l2mo,  $1.25 
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What  Shall  We  Think  of  Christianity?  12 mo,  $1 .00  net 

An  Outline  of  Christian  Theology  Cr . 8vo,  $2.50  net 


CHARLES  SCRIBNER’S  SONS 
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O VI  I It  «>  fc-rwwww-. 


THE  BIBLE  STUDY  UNION  (BLAKESLEE)  LESSONS 


The  Completely  Graded  Series 


THE  FULL  CURRICULUM 

when  complete  will  provide  special  courses  for  pupils  between  the  ages 
of  four  ana  twenty-one,  and  a number  of  elective  courses  for  adults,  as  fol- 
lows (courses  ready  being  indicated  by  an  *) : 


I.  BEGINNERS,  2 Years . Courses  to  be  announced. 

II,  PRIMARY,  3 Years,  Ages  6-8, 

Aim,  To  awaken  love  and  trust,  and  cultivate  habits  of  obedience. 


First  Year.  *God  the  Loving  Father  and  His  Children.  ( New  ready.) 
Second  Year,  *God*s  Loyal  Children.  Learning  to  Live  Happily  Together. 

( Now  ready.) 

Third  Year.  ♦Jesus*  Way  of  Love  and  Service.  ( Now  ready,) 

III.  JUNIOR.  4 Years.  Ages  9-12. 

Aim.  To  lead  to  a desire  for  God's  control  in  life,  by  Bible  study.  Con- 
structing the  Junior  Bible  as  follows: 

First  Year.  Part  I.  ♦Early  Heroes  and  Heroines.  ( Now  ready.) 
Second  Year.  Part  II.  *Kings  and  Prophets.  ( Now  ready.) 

Third  Year.  Part  III.  *Life  and  Words  of  Jesus.  ( Now  ready.) 

Fourth  Year.  Part  IV.  *Christian  Apostles  and  Missionaries.  ( Now 
ready.) 

IV.  INTERMEDIATE.  4 Years.  Ages  13-1 6. 

Aim.  To  bring  the  adolescent  into  vital  and  personal  relations  with 
Christ  and  the  church. 

First  Year.  *Heroes  of  the  Faith.  ( Now  ready.) 

Second  Year.  ♦Christian  Life  and  C onduct.  ( Now  ready.) 

Historical  Geography  of  Bible  Lands.  ( Ready  June , 1913.) 
Third  Year.  The  Story  of  the  Bible.  ( Ready  September , 1913.) 

Fourth  Year.  *The  Life  of  Jesus.  {Now  ready.) 

V.  SENIOR . 4 Years.  Ages  17-21. 

First  Year.  ♦Preparations  for  Christianity.  ( Now  ready) 

Second  Year.  ^Landmarks  in  Christian  History.  {Now  ready.) 

Third  Year.  *The  Conquering  Christ.  ( Now  ready.) 

Fourth  Year.  The  Modem  Church.  {Ready  September , 1913.) 

VI.  ADDITIONAL  SENIOR  OR  ADULT. 

♦Heroes  and  Crises  of  Early  Hebrew  History.  ( Now  ready.) 

♦Founders  and  Rulers  of  United  Israel.  ( Now  ready.) 

♦Kings  and  Prophets  of  Israel  and  Judah.  ( Now  ready.) 

♦The  Makers  and  Teachers  of  Judaism.  ( Now  ready.) 

♦The  Making  of  a Nation.  ( Now  Ready.) 

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